The Spiritual Exercises of St. Ignatius of Loyola

■00^

The Spiritual Exercises

of

St. Ignatius of Loyola

TRANSLATED FROM

THE AUTOGRAPH
BY

FATHER ELDER MULLAN, S.J.

I. H. S. ^.^t**-"- -

^:a

5^i

NEW YORK V't^n

P. J. KENEDY & SONS

PRINTERS TO THE HOLY APOSTOLIC SEE

Facultatem concedimus ut liber cui titulus "The Spirit-
ual Exercises of St. Ignatius of Loyola translated from
the Autograph by Father Elder Mullan, S. J.," typis
edatur, si iis ad quos spectat ita videbitur.

Franciscus Xav. Wernz
Praepositus Generalis Societatis Jesu.

mi^il 2D6)3tat

Remigius Lafort, S.T.D.,
Censor

Jmprimatur

John Cardinal Farley,

Archiepiscopus Neo-Eboracensis,

Neo-Eboraci

Die 25 Aprilis, 19 14.

Jmprimatut

Fr. Albert Lepidi, O.P.,

Mag. Sac. Pal.

Imprimatur

Joseph Ceppetelli,

Patriarcha Constantinop.
Vicesgerens

COPYRIGHT, 1914

BY P. J. KENEDY & SONS

OCT 2 9 1952

APPROBATION OF THE LATIN TEXTS

The Exercises were offered for ecclesiastical
censure at Rome. The text submitted was
not, however, the one which is here reproduced,
but two Latin translations, one in more pol-
ished Latin — since called the Fulgate Version
— and one a literal rendering. The opinions
expressed on these versions, as also the formal
approval of Paul III, are given here, as apply-
ing quite entirely to the text from which the
translations were made.

VULGATE VERSION

We have read everything compiled in the
volume: it has greatly pleased us and seemed
remarkably conducive to the salvation of
souls.

The Cardinal of Burgos

We grant leave to print the work; it is
worthy of all praise and very profitable to
the Christian profession.

Philip, Vicar.

Such holy Exercises cannot but afford the
greatest profit to any one who studies them.

VI APPROBATION OF THE LATIN TEXTS

They should therefore be received with open
arms.

Fr. Aegidius Foscararius,

Master of the Sacred Palace

LITERAL VERSION

We have read these Spiritual Exercises.
They greatly please us and we judge them
worthy of being received and highly esteemed
by all who practise the orthodox faith.

The Cardinal of Burgos

We grant leave to print this work; it is
worthy of all praise and very profitable to the
Christian profession.

Philip, Vicar

As the Christian religion cannot long subsist
without some spiritual exercises and med-
itations— for the Psalmist says: In my med-
itation a fire flames out — I think none more
appropriate than these, which undoubtedly
have had their source in the study of the Scrip-
tures and in long experience.

Fr. Aegidius Foscararius,

Master of the Sacred Palace

APPROBATION OF THE LATIN TEXTS Vll

PAUL III, POPE
FOR A PERPETUAL REMEMBRANCE

The cares of the pastoral charge of the whole
flock of Christ entrusted to Us and Our devo-
tion to the glory and praise of God impel Us
to embrace what helps the salvation of souls
and their spiritual profit, and cause Us to
hearken to those who petition Us for what
can foster and nourish piety in the faithful.

So Our beloved son, Francis de Borgia,
Duke of Gandia, has lately brought it to Our
notice that Our beloved son Ignatius de Loy-
ola, General of the Society of Jesus, erected
by Us in Our beloved City and confirmed by
Our Apostolic authority, has compiled cer-
tain instructions, or Spiritual Exercises, drawn
from Holy Writ and from experience in the
spiritual life, and has reduced them to an order
which is excellently adapted to move piously
the souls of the faithful, and that they are very
useful and wholesome for the spiritual conso-
lation and profit of the same. This the said
Duke Francis has come to know by report
from many places and by clear evidence at
Barcelona, Valencia and Gandia.

Hence he has humbly begged Us to cause the
aforesaid instructions and Spiritual Exercises
to be examined, so that their fruit may be

Vlll APPROBATION OF THE LATIN TEXTS

more spread, and more of the faithful may be
induced to use them with greater devotion.
And he has begged Us, should We find them
worthy, to approve and praise them and out
of Our Apostolic goodness to make other pro-
vision in the premisses.

We, therefore, have caused these instructions
and Exercises to be examined, and by the tes-
timony of and report made to Us by Our
beloved son John Cardinal Priest of the Title
of St. Clement, Bishop of Burgos and Inquis-
itor, Our venerable Brother Philip, Bishop of
Saluciae, and Our Vicar General in things
spiritual at Rome, and Our beloved son Aegid-
ius Foscararius, Master of Our Sacred Palace,
have found that these Exercises are full of
piety and holiness and that they are and will
be extremely useful and salutary for the spir-
itual profit of the faithful.

We have, besides, as We should, due regard
to the rich fruits which Ignatius and the afore-
said Society founded by him are constantly
producing everywhere in the Church of God,
and to the very great help which the said Exer-
cises have proved in this.

Moved, then, by this petition, with the
aforesaid authority, by these presents, and of
Our certain knowledge. We approve, praise,
and favor with the present writing the afore-

APPROBATION OF THE LATIN TEXTS IX

said instructions and Exercises and all and
everything contained in them, and We ear-
nestly exhort all and each of the faithful of
both sexes ever5rwhere to employ instructions
and Exercises so pious and to be instructed
by them.

{Here follow regulations Jar the diffusion of
the book, and then confirmatory clauses.]

Given at St. Mark's in Rome under the seal
of the Fisherman, 31 July, 1548, in the 14th
year of Our Pontificate.

Blo. El. Fulginen.

PREFACE

The present translation of the Exercises
of St. Ignatius has been made from the
Spanish Autograph of St. Ignatius. The
copy so designated is not indeed in the
handwriting of the Saint, but has a good
number of corrections made by him and
is known to have been used by him in giv-
ing the Exercises.

St. Ignatius of Loyola was a man with-
out any great pretensions to education at
the time he wrote this book. His native
language was not Spanish, but Basque.
His lack of education and his imperfect
acquaintance with pure Spanish are enough
to make it clear that a refined use of any
language, and more especially of the
Spanish, or, in general, anything hke a
finished or even perfectly correct, style is
not to be expected in his work. Literary
defects he removed to some extent,
perhaps, as he continued to use and apply
the book, but he is known never to have
been fearful of such faults. His correc-

XU PREFACE

tions found in this text are clearly made
with a view to precision more than to any-
thing else.

The Autograph of St. Ignatius was
translated by Father General Roothaan
into Latin and was reproduced by Father
Rodeles in his edition of the Spanish text.
But the original was not available to
ordinary students. In 1908, however,
Father General Wernz allowed the entire
book to be phototyped, and in this way it
was spread throughout the Society of
Jesus in a large number of copies. It is
one of these which has been chiefly em-
ployed by the present translator, who has,
besides, made frequent use of the Manu-
script itself.

After considerable study of the matter,
it seemed best to make this translation as
faithful and close a reproduction of the
Spanish text as could be. To do so it
was necessary at times to sacrifice the
niceties of style, but it was thought that
those who would use the book would easily
forego the elegancies of diction if they
could feel sure they were reading the very
Words of St. Ignatius. Any other form of

PREFACE XIU

translation than the one adopted could
hardly be kept from being a partial ex-
pansion, illustration or development of
the original, and would therefore have
proved, to some extent, a commentary as
well as a translation. This the translator
has earnestly sought to avoid, preferring
to leave the further work of commentary
to another occasion or to other hands.

Another reason for aiming at absolute
fidelity rather than style was the fact that
the Exercises are mostly read, not contin-
uously for any time, but piecemeal and
meditatively. Literary finish would there-
fore not be much sought or cared for in
the book, but accuracy is. For this a
certain neglect of style seemed pardonable
in the translation, if only the real meaning
of the writer could be made clear. Per-
haps some may even find a charm in the
consequent want of finish, seeing it re-
produces more completely the style of
St. Ignatius.

The process of translating in this way
the Autograph text is not as simple as it
might seem. The first difficulty is to
make sure of the exact meaning of St.

XIV PREFACE

Ignatius. This is obscured, at times, by
his language being that of nearly 400
years ago and being not pure Spanish.
Occasionally, in fact, the Saint makes new
Spanish words from the Latin or Italian,
or uses Spanish words in an Itahan or Latin
sense, or employs phrases not current
except in the Schools, and sometimes even
has recourse to words in their Latin form.
To be sure, then, of the meaning, one must
often go to other languages and to the terms
adopted in Scholastic Philosophy or The-
ology. The meaning clear, the further
difficulty comes of finding an exactly
equivalent English word or phrase.

In accomplishing his task, the trans-
lator has made free use of other transla-
tions, especially of that of Father General
Roothaan into Latin, that of Father
Venturi into Italian, and that of Father
Jennesseaux into French, and has had the
use of the literal translation into Latin
made, apparently, by St. Ignatius himself,
copied in 1541, and formally approved by
the Holy See in 1548.

Besides the last-mentioned Manuscript
and printed books, the translator has to

PREFACE XV

acknowledge, as he does very gratefully,
his obligations to the Very Rev. Pather
Mathias Abad, Father Achilles Gerste
and particularly Father Mariano Lecina,
Editor of the Ignatiana in the Monumenta
HiSTORiCA S. J., for aid in appreciating
the Spanish text, to Fathers Michael
Ahern, Peter Cusick, Walter Drum, Fran-
cis Kemper and Herbert Noonan for
general revision of the translation, and
above all to Father Aloysius Frumveller
for an accurate collation of the transla-
tion veith the original.

In conclusion, it is well to warn the
reader that the Spiritual Exercises of St.
Ignatius are not meant to be read cur-
sorily, but to be pondered word for word
and under the direction of a competent
guide. Read straight on, it may well
appear jejune and unsatisfactory; studied
in the actual making of the Exercises,
the very text itself cannot fail to yield ever
new material for thought and prayer.

ELDER MULLAN, S. J.
German College, Rome,
Feast of St. Ignatius, iQog.

CONTENTS

Approbation of the Latin Text v

Preface xi

General Note xx

Prayer of Father Diertins xxi

Annotations 3

Presupposition 15

First Week 17

Principle and Foundation 19

Particular and Daily Examen 21

General Examen 25

General Confession with Communion 33

Meditation on the First, the Second, and the

Third Sin 35

Meditation on Sins 40

First Repetition 43

Second Repetition 43

Meditation on Hell 44

Note 46

Additions 47

Second Week S3

The Call of the Temporal King 55

Notes 58

First Day 58

The Incarnation 58

The Nativity 62

Notes 66

XVlll CONTENTS

Second Week — Continued

Second Day 69

Note 69

Third Day 69

Preamble to Consider States 71

Fourth Day 73

Two Standards 73

Note 77

Three Pairs of Men 77

Note 79

Fifth Day 80

Sixth -Tenth Day 81

Eleventh - Twelfth Day 82

Notes 82

Three Manners of Humility 83

Note 84

Prelude for Making Election 85

Matter of Election 86

Note 88

Times for Making Election 88

First Time 88

Second Time 88

Third Time 88

First Way 89

Second Way 91

Note 93

To Amend and Reform one's own Life and State 93

Third Week 95

First Contemplation 97

Note 99

Second Contemplation 100

Notes loi

CONTENTS XIX

Third Week — Continued

Second - Fourth Day 103

Fifth - Seventh Day 104

Note 105

Eating 107

Fourth Week iii

First Contemplation 113

Notes 114

Contemplation to Gain Love 117

Three Methods of Prayer 123

First Method 123

Second Method 126

Third Method 129

Mysteries of THE Life of Christ our Lord ... 131

Rules 169

Rules for Perceiving the Movements Caused

in the Soul 169

First Week 169

Second Week 177

Rules for Distributing Alms 181

J^ Notes on Scruples and Persuasions of the

Enemy 185

^ Rules to have the True Sentiment in the

Church 189

General Index 195

GENERAL NOTE

In the reproduction of the text in English:

1. No change whatever is made in the wording. The
proper corrections, however, of the two unimportant sHps
in quotation have been indicated in itahcs.

It may be remarked in passing that the text of Holy
Scripture is not seldom given in the Spiritual Exercises
in wording somewhat different from that of the Vulgate.
Such divergences have not been noted in this translation.
It will be remembered that, when the book was written,
the Council of Trent had not yet put its seal on the Vulgate.

2. The head lines and the rubrics have been kept as
they stand in the Manuscript. Where they were wanting,
they have been supplied in italics.

3. Abbreviations have been filled out.

4. Wherever italics are used, the words in this character
belong to the translator and not to St. Ignatius.

5. In the use of small and capital letters, and in the
matter of punctuation and the division into paragraphs
the practice of the copyist has usually not been followed.
Various kinds of type, also, are used independently of the
Manuscript.

6. As a matter of convenience, in citations from Holy
Scripture, the modern method by chapter and verse is
substituted for that of the Mss. chapter and letter.
Besides, quotations are indicated by quotation marks m
place of the parentheses of the Mss.

Elder Mullan, S. J.

PRAYER

OF FATHER DIERTINS

ROUSE up, O Lord, and foster the
spirit of the Exercises which Blessed
Ignatius labored to spread abroad, that
we, too, may be filled with it and be zeal-
ous to love what he loved and do what he
taught ! Through Christ our Lord.

Amen.

SPIRITUAL EXERCISES OF
ST. IGNATIUS

IH S

ANNOTATIONS

TO GIVE SOME UNDERSTANDING OF THE
SPIRITUAL EXERCISES WHICH FOLLOW,
AND TO ENABLE HIM WHO IS TO GIVE
AND HIM WHO IS TO RECEIVE THEM
TO HELP THEMSELVES

First Annotation. The first Annotation
is that by this name of Spiritual Exercises
is meant every way of examining one's con-
science, of meditating, of contemplating, of
praying vocally and mentally, and of perform-
ing other spiritual actions, as will be said later.
For as strolling, walking and running are bodily
exercises, so every way of preparing and dis-
posing the soul to rid itself of all the disordered
tendencies, and, after it is rid, to seek and find
the Divine Will as to the management of one's
life for the salvation of the soul, is called a
Spiritual Exercise.

Second Annotation.^ The second is that
the person who gives to another the way and

1 The word Annotation does not occur in the original
after the first time. The same is true of similar cases in
the Mss.

4 SPIRITUAL EXERCISES OF ST. IGNATIUS

order in which to meditate or contemplate,
ought to relate faithfully the events of such
Contemplation or Meditation, going over the
Points with only a short or summary develop-
ment. For, if the person who is making the
Contemplation, takes the true groundwork
of the narrative, and, discussing and consider-
ing for himself, finds something which makes
the events a little clearer or brings them a
little more home to him — whether this comes
through his own reasoning, or because his
intellect is enlightened by the Divine power —
he will get more spiritual relish and fruit, than
if he who is giving the Exercises had much
explained and amplified the meaning of the
events. For it is not knowing much, but
realising and relishing things interiorly, that
contents and satisfies the soul.

Third Annotation. The third: As in all
the following Spiritual Exercises, we use acts
of the intellect in reasoning, and acts of the
will in movements of the feelings: let us re-
mark that, in the acts of the will, when we are
speaking vocally or mentally with God our
Lord, or with His Saints, greater reverence is
required on our part than when we are using
the intellect in understanding.

Fourth Annotation. The fourth: The fol-
lowing Exercises are divided into four parts:

ANNOTATIONS

First, the consideration and contemplation
on the sins;

Second, the Hfe of Christ our Lord up to
Palm Sunday inclusively;

Third, the Passion of Christ our Lord;

Fourth, the Resurrection and Ascension,
with the three Methods of Prayer.

Though four weeks, to correspond to this
division, are spent in the Exercises, it is not to
be understood that each Week has, of necessity,
seven or eight days. For, as it happens that
in the First Week some are slower to find what
they seek — namely, contrition, sorrow and
tears for their sins — and in the same way some
are more diligent than others, and more acted
on or tried by different spirits; it is necessary
sometimes to shorten the Week, and at other
times to lengthen it. The same is true of all
the other subsequent Weeks, seeking out the
things according to the subject matter. How-
ever, the Exercises will be finished in thirty
days, a little more or less.

Fifth Annotation. The fifth: It is very
helpful to him who is receiving the Exercises
to enter into them with great courage and
generosity towards his Creator and Lord,
offering ^ Him all his will and liberty, that His

^ Offering is in St. Ignatius' handwriting, correcting
giving or presenting, which is crossed out.

6 SPIRITUAL EXERCISES OF ST. IGNATIUS

Divine Majesty may make use of his person and
of all he has according - to His most Holy Will.

Sixth Annotation. The sixth: When he
who is giving the Exercises sees that no spir-
itual movements, such as consolations or
desolations, come to the soul of him who is
exercising himself, and that he is not moved
by different spirits, he ought to inquire care-
fully of him about the Exercises, whether he
does them at their appointed times, and how.
So too of the Additions, whether he observes
them with diligence. Let him ask in detail
about each of these things.

Consolation and desolation are spoken of
on p. 170; the Additions on p. 22.

Seventh Annotation. The seventh: If he
who is giving the Exercises sees that he who is
receiving them is in desolation and tempted,
let him not be hard or dissatisfied with him,
but gentle and indulgent, giving him courage
and strength for the future, and laying bare
to him the wiles of the enemy of human nature,
and getting him to prepare and dispose himself
for the consolation coming.

Eighth Annotation. The eighth: If he who
is giving the Exercises sees that he who is

^ May make use of . . . according is in the Saint's hand-
writing, correcting some word erased.

ANNOTATIONS

receiving them is in need of instruction about
the desolations and wiles of the enemy — and
the same of consolations — he may explain
to him, as far as he needs them, the Rules
of the First and Second Weeks for recognising
different spirits, (p. 177).

Ninth Annotation. The ninth is to notice,
when he who is exercising himself is in the
Exercises of the First Week, if he is a person
who has not been versed in spiritual things,
and is tempted grossly and openly — having,
for example, suggested to him obstacles to
going on in the service of God our Lord, such
as labors, shame and fear for the honor of the
world — let him who is giving the Exercises
not explain to him the Rules of the Second
Week for the discernment of spirits. Because,
as much as those of the First Week will be help-
ful, those of the Second will be harmful to him,
as being matter too subtle and too high for him
to understand.

Tenth Annotation. The tenth : When he
who is giving the Exercises perceives that
he who is receiving them is assaulted and
tempted under the appearance of good, then
it is proper to instruct him about the Rules
of the Second Week already mentioned. For,
ordinarily, the enemy of human nature tempts
under the appearance of good rather when the

8 SPIRITUAL EXERCISES OF ST. IGNATIUS

person is exercising himself in the Illuminative
Life, which corresponds to the Exercises of the
Second Week, and not so much in the Purga-
tive Life, which corresponds to those of the
First.

Eleventh Annotation. The eleventh: It is
helpful to him who is receiving the Exercises
in the First Week, not to know anything of
what he is to do in the Second, but so to labor
in the First to attain the object he is seeking
as if he did not hope to find in the Second any
good.

Twelfth Annotation, The twelfth: As he
who is receiving the Exercises is to give an hour
to each of the five Exercises or Contemplations
which will be made every day, he who is giving
the Exercises has to warn him carefully to
always see that his soul remains content in
the consciousness of having been a full hour
in the Exercise, and rather more than less.
For the enemy is not a little used to try and
make one cut short the hour of such contem-
plation, meditation or prayer.

Thirteenth Annotation. The thirteenth: It
is likewise to be remarked that, as, in the time
of consolation, it is easy and not irksome to
be in contemplation the full hour, so it is very
hard in the time of desolation to fill it out.

ANNOTATIONS

For this reason, the person who is exercising
himself, in order to act against the desolation
and conquer the temptations, ought always
to stay somewhat more than the full hour;
so as to accustom himself not only to resist
the adversary, but even to overthrow him.

Fourteenth Annotation. The fourteenth: If
he who is giving the Exercises sees that he who
is receiving them is going on in consolation
and with much fervor, he ought to warn him
not to make any inconsiderate and hasty
promise or vow: and the more light of charac-
ter he knows him to be, the more he ought to
warn and admonish him. For, though one
may justly influence another to embrace the
religious life, in which he is understood to make
vows of obedience, poverty and chastity,
and, although a good work done under vow
is more meritorious than one done without
it, one should carefully consider the circum-
stances and personal qualities of the individ-
ual and how much help or hindrance he is
likely to find in fulfilling the thing he would
want to promise.

Fifteenth Annotation. The fifteenth: He
who is giving the Exercises ought not to in-
fluence him who is receiving them more to
poverty or to a promise, than to their oppo-
sites, nor more to one state or way of life than

lO SPIRITUAL EXERCISES OF ST. IGNATIUS

to another. For though, outside the Exer-
cises, we can lawfully and with merit influence
every one who is probably fit to choose con-
tinence, virginity, the religious life and all
manner of evangelical perfection, still in the
Spiritual Exercises, when seeking the Divine
Will, it is more fitting and much better, that
the Creator and Lord Himself should commu-
nicate Himself to His devout soul, inflaming it
with His love and praise, and disposing it for
the way in which it will be better able to serve
Him in future. So, he who is giving the Exer-
cises should not turn or incline to one side
or the other, but standing in the centre like
a balance, leave the Creator to act imme-
diately with the creature, and the creature with
its Creator and Lord.

Sixteenth Annotation. The sixteenth: For
this — namely, that the Creator and Lord may
work more surely in His creature — it is very
expedient, if it happens that the soul is attached
or inclined to a thing inordinately, that one
should move himself, putting forth all his
strength, to come to the contrary of what he
is wrongly drawn to. Thus if he inclines to
seeking and possessing an oflfice or benefice,
not for the honor and glory of God our Lord,
nor for the spiritual well-being of souls, but
for his own temporal advantage and interests,

ANNOTATIONS II

he ought to excite his feehngs to the contrary,
being instant in prayers and other spiritual
exercises, and asking God our Lord for the con-
trary, namely, not to want such office or bene-
fice, or any other thing, unless His Divine
Majesty, putting his desires in order, change
his first inclination for him, so that the motive
for desiring or having one thing or another be
only the service, honor, and glory of His
Divine Majesty.

Seventeenth Annotation. The seventeenth:
It is very helpful that he who is giving the Exer-
cises, without wanting to ask or know from him
who is receiving them his personal thoughts
or sins, should be faithfully informed of the
various movements and thoughts which tht
different spirits put in him. For, according as
is more or less useful for him, he can give him
some spiritual Exercises suited and adapted
to the need of such a soul so acted upon.

Eighteenth Annotation. The eighteenth:
The Spiritual Exercises have to be adapted to
the dispositions of the persons who wish to
receive them, that is, to their age, education
or ability, in order not to give to one who is
uneducated or of little intelligence things he
cannot easily bear and profit by.

Again, that should be given to each one by
which, according to his wish to dispose himself.

12 SPIRITUAL EXERCISES OF ST. IGNATIUS

he may be better able to help himself and to
profit.

So, to him who wants help to be instructed
and to come to a certain degree of contentment
of soul, can be given the Particular Examen,
p. 21, and then the General Examen, p. 25; also,
for a half hour in the morning, the Method
of Prayer on the Commandments, the Deadly
Sins, etc., p. 125. Let him be recommended,
also, to confess his sins every eight days, and, if
he can, to receive the Blessed Sacrament every
fifteen days, and better, if he be so moved,
every eight. This way is more proper for il-
literate or less educated persons. Let each
of the Commandments be explained to them;
and so of the Deadly Sins, Precepts of the
Church, Five Senses, and Works of Mercy.

So, too, should he who is giving the Exer-
cises observe that he who is receiving them has
Httle ability or little natural capacity, from
whom not much fruit is to be hoped, it is more
expedient to give him some of these easy Ex-
ercises, until he confesses his sins. Then let
him be given some Examens of Conscience
and some method for going to Confession
oftener than was his custom, in order to pre-
serve what he has gained, but let him not go
on into the matter of the Election, or into
any other Exercises that are outside the
First Week, expecially when more progress

ANNOTATIONS I3

can be made in other persons and there Is
not time for every thing.

Nineteenth Annotation. The nineteenth: A
person of education or abihty who is taken up
with pubHc aflPairsor suitable business, may tak^
an hour and a half daily to exercise himself.

Let the end for which man is created be ex-
plained to him, and he can also be given for
the space of a half-hour the Particular Examen
and then the General and the way to confess
and to receive the Blessed Sacrament. Let
him, during three days every morning, for the
space of an hour, make the meditation on the
First, Second and Third Sins, pp. 37, 38; then,
three other days at the same hour, the medi-
tation on the statement of Sins, p. 40; then,
for three other days at the same hour, on the
punishments corresponding to Sins, p. 45.
Let him be given in all three meditations the
ten Additions, p. 47.

For the mysteries of Christ our Lord, let
the same course be kept, as is explained below
and in full in the Exercises themselves.

Twentieth Annotation. The twentieth: To
him who is more disengaged, and who desires
to get all the profit he can, let all the Spiritual
Exercises be given in the order in which they
follow.

In these he will, ordinarily, more benefit

14 SPIRITUAL EXERCISES OF ST. IGNATIUS

himself, the more he separates himself from all
friends and acquaintances and from all earthly
care, as by changing from the house where he
was dwelling, and taking another house or
room to live in, in as much privacy as he can,
so that it be in his power to go each day to
Mass and to Vespers, without fear that his
acquaintances will put obstacles in his way.

From this isolation three chief benefits,
among many others, follow.

The first is that a man, by separating him-
self from many friends and acquaintances,
and likewise from many not well-ordered
affairs, to serve and praise God our Lord,
merits no little in the sight of His Divine
Majesty.

The second is, that being thus isolated, and
not having his understanding divided on many
things, but concentrating his care on one only,
namely, on serving his Creator and benefiting
his own soul, he uses with greater freedom his
natural powers, in seeking with diligence what
he so much desires.

The third: the more our soul finds itself
alone and isolated, the more apt it makes itself
to approach and to reach its Creator and Lord,
and the more it so approaches Him, the more
it disposes itself to receive graces and gifts
from His Divine and Sovereign Goodness.

SPIRITUAL EXERCISES

TO CONQUER ONESELF AND REGULATE ONe's
LIFE WITHOUT DETERMINING ONESELF
THROUGH ^ ANY TENDENCY THAT IS DIS-
ORDERED

PRESUPPOSITION

In order that both he who is giving the
Spiritual Exercises, and he who is receiving
them, may more help and benefit themselves,
let it be presupposed that every good Chris-
tian is to be more ready to save his neighbor's
proposition than to condemn it. If he cannot
save it, let him inquire how he means it; and
if he means it badly, let him correct him with
charity. If that is not enough, let him seek
all the suitable means to bring him to mean
it well, and save himself.

1 Without determining oneself through is in the Saint's
hand, the words being inserted between life and tendency,
the word without being cancelled.

FIRST WEEK

PRINCIPLE AND FOUNDATION

Man is created to praise, reverence, and
serve God our Lord, and by this means
to save his soul.

And the other things on the face of the
earth are created for man and that they
may help him in prosecuting the end
for which he is created.

From this it follows that man is to use
them as much as they help him on to his
end, and ought to rid himself of them so
far as they hinder him as to it.

For this it is necessary to make ourselves
indifferent to all created things in all that
is allowed to the choice of our free will and
is not prohibited to it; so that, on our part,
we want not health rather than sickness,
riches rather than poverty, honor rather
than dishonor, long rather than short
life, and so in all the rest; desiring and
choosing only what is most conducive for
us to the end for which we are created.

PARTICULAR AND DAILY EXAMEN

It contains in it three times, and two to
examine oneself.

The first time is in the morning, imme-
diately on rising, when one ought to pro-
pose to guard himself with diligence against
that particular sin or defect which he
wants to correct and amend.

The second time is after dinner, when
one is to ask of God our Lord what one
wants, namely, grace to remember how
many times he has fallen into that par-
ticular sin or defect, and to amend himself
in the future. Then let him make the
first Examen, asking account of his soul
of that particular thing proposed, which
he wants to correct and amend. Let him
go over hour by hour, or period by period,
commencing at the hour he rose, and
continuing up to the hour and instant of
the present examen, and let him make
in the first line of the G = as many

dots as were the times he has fallen into
that particular sin or defect. Then let him

22 SPIRITUAL EXERCISES OF ST. IGNATIUS

resolve anew to amend himself up to the
second Examen which he will make.

The third time: After supper, the second
Examen will be made, in the same way,
hour by hour, commencing at the first
Examen and continuing up to the present
(second) one, and let him make in the
second line of the same G = as

many dots as were the times he has fallen
into that particular sin or defect.

FOUR ADDITIONS

FOLLOW TO RID ONESELF SOONER OF THAT
PARTICULAR SIN OR DEFECT

First Addition. The first Addition is that
each time one falls into that particular sin or
defect, let him put his hand on his breast,
grieving for having fallen: which can be done
even in the presence of many, without their
perceiving what he is doing.

Second Addition. The second: As the first
line of the G — means the first Examen,

and the second line the second Examen, let
him look at night if there is amendment from
the first line to the second, that is, from the
first Examen to the second.

Third Addition. The third: To compare
the second day with the first; that is, the two

PARTICULAR AND DAILY EXAMEN 23

Examens of the present day with the other two
Examens of the previous day, and see if he has
amended himself from one day to the other.

Fourth Addition. The fourth Addition: To
compare one week with another, and see if he
has amended himself in the present week over
the week past.

Note. It is to be noted that the first (large)
G ^^ which follows means the Sunday:

the second (smaller), the Monday: the third,
the Tuesday, and so on.

G

GENERAL EXAMEN OF CONSCIENCE

TO PURIFY ONESELF AND TO MAKE ONe's
CONFESSION BETTER

I presuppose that there are three kinds
of thoughts in me: that is, one my own,
which springs from my mere Hberty and
will; and two others, which come from
without, one from the good spirit, and the
other from the bad.

THOUGHT

There are two ways of meriting in the
bad thought which comes from without,
namely:

First Way. A thought of committing
a mortal sin, which thought I resist imme-
diately and it remains conquered.

Second Way. The second way of merit-
ing is: When that same bad thought
comes to me and I resist it, and it returns
to me again and again, and I always resist,
until it is conquered.

This second way is more meritorious
than the first.

26 SPIRITUAL EXERCISES OF ST. IGNATIUS

A venial sin is committed when the same
thought comes of sinning mortally and one
gives ear to it, making some little delay,
or receiving some sensual pleasure, or when
there is some negligence in rejecting such
thought.

There are two ways of sinning mortally:

First Way. The first is, when one gives
consent to the bad thought, to act after-
wards as he has consented, or to put it
in act if he could.

Second Way. The second way of sin-
ning mortally is when that sin is put in
act.

This is a greater sin for three reasons:
first, because of the greater time; second,
because of the greater intensity; third,
because of the greater harm to the two
persons.

WORD

One must not swear, either by Creator or
creature, if it be not with truth, necessity
and reverence.

By necessity I mean, not when any truth
whatever is affirmed with oath, but when

GENERAL EXAMEN OF CONSCIENCE 27

it is of some importance for the good of
the soul, or the body, or for temporal
goods.

By reverence I mean when, in naming
the Creator and Lord, one acts with con-
sideration, so as to render Him the honor
and reverence due.

It is to be noted that, though in an idle oath
one sins more when he swears by the Creator
than by the creature, it is more difficult to
swear in the right way with truth, necessity
and reverence by the creature than by the Crea-
tor, for the following reasons.

First Reason. The first: When we want to
swear by some creature, wanting to name the
creature does not make us so attentive or cir-
cumspect as to telling the truth, or as to affirm-
ing it with necessity, as would wanting to name
the Lord and Creator of all things.

Second Reason. The second is that in
swearing by the creature it is not so easy to
show reverence and respect to the Creator, as
in swearing and naming the same Creator and
Lord, because wanting to name God our Lord
brings with it more respect and reverence than
wanting to name the created thing. There-
fore swearing by the creature is more allowable

28 SPIRITUAL EXERCISES OF ST. IGNATIUS

to the perfect than to the imperfect, because
the perfect, through continued contempla-
tion and enhghtenment of intellect, consider,
meditate and contemplate more that God our
Lord is in every creature, according to His
own essence, presence and power, and so in
swearing by the creature they are more apt and
prepared than the imperfect to show respect
and reverence to their Creator and Lord.

Third Reason. The third is that in con-
tinually swearing by the creature, idolatry is
to be more feared in the imperfect than in the
perfect.

One must not speak an idle w^ord. By
idle M^ord I mean one which does not
benefit either me or another, and is not
directed to that intention. Hence v^ords
spoken for any useful purpose, or meant
to profit one's own or another's soul, the
body or temporal goods, are never idle,
not even if one were to speak of something
foreign to one's state of life, as, for instance,
if a religious speaks of wars or articles of
trade; but in all that is said there is merit
in directing well, and sin in directing
badly, or in speaking idly.

Nothing must be said to injure another's

GENERAL EXAMEN OF CONSCIENCE 29

character or to find fault, because if I
reveal a mortal sin that is not public, I
sin mortally; if a venial sin, venially; and
if a defect, I show a defect of my own.

But if the intention is right, in two
ways one can speak of the sin or fault
of another:

First Way. The first: When the sin
is public, as in the case of a public pros-
titute, and of a sentence given in judgment,
or of a public error which is infecting the
souls with whom one comes m contact.

Second Way. Second: When the
hidden sin is revealed to some person that
he may help to raise him who is in sin —
supposing, however, that he has some prob-
able conjectures or grounds for thinking
that he will be able to help him.

ACT

Taking the Ten Commandments, the
Precepts of the Church and the recommen-
dations of Superiors, every act done
against any of these three heads is, accord-
ing to its greater or less nature, a greater or
a lesser sin.

30 SPIRITUAL EXERCISES OF ST. IGNATIUS

By recommendations of Superiors I
mean such things as Bulls de Cruzadas
and other Indulgences, as for instance for
peace, granted under condition of going
to Confession and receiving the Blessed
Sacrament. For one commits no little sin
in being the cause of others acting contrary
to such pious exhortations and recommen-
dations of our Superiors, or in doing so
oneself.

METHOD FOR MAKING THE GENERAL

EXAMEN

It contains in it five Points.

First Point. The first Point is to give
thanks to God our Lord for the benefits
received.

Second Point. The second, to ask
grace to know our sins and cast them out.

Third Point. The third, to ask account
of our soul from the hour that we rose up
to the present Examen, hour by hour, or
period by period: and first as to thoughts,
and then as to words, and then as to acts,
in the same order as was mentioned in the
Particular Examen.

GENERAL EXAMEN OF CONSCIENCE 3I

Fourth Point. The fourth, to ask
pardon of God our Lord for the faults.

Fifth Point. The fifth, to purpose
amendment with His grace.
Our Father.

GENERAL CONFESSION WITH
COMMUNION

Whoever, of his own accord, wants to make
a General Confession, will, among many other
advantages, find three in making it here.

First. The first: Though whoever goes to
Confession every year is not obliged to make a
General Confession, by making it there is
greater profit and merit, because of the greater
actual sorrow for all the sins and wickedness
of his whole life.

Second. The second: In the Spiritual
Exercises, sins and their malice are understood
more intimately, than in the time when one was
not so giving himself to interior things. Gain-
ing now more knowledge of and sorrow for
them, he will have greater profit and merit
than he had before.

Third. The third is: In consequence,
having made a better Confession and being
better disposed, one finds himself in condition
and prepared to receive the Blessed Sacrament:
the reception of which is an aid not only not
to fall into sin, but also to preserve the increase
of grace.

This General Confession will be best made im-
mediately after the Exercises of the First Week

'

FIRST EXERCISE

IT IS A MEDITATION WITH THE THREE
POWERS ON THE FIRST, THE SECOND
AND THE THIRD SIN

It contains in it, after one Preparatory
Prayer and two Preludes, three chief
Points and one Colloquy.

Prayer. The Preparatory Prayer is to
ask grace of God our Lord that all my
intentions, actions and operations may be
directed purely to the service and praise
of His Divine Majesty.

First Prelude. The First Prelude is a
composition, seeing the place.

Here it is to be noted that, in a visible con-
templation or meditation — as, for instance,
when one contemplates Christ our Lord, Who
is visible — the composition will be to see with
the sight of the imagination the corporeal place
where the thing is found which I want to con-
template. I say the corporeal place, as for
instance, a Temple or Mountain where Jesus

36 SPIRITUAL EXERCISES OF ST. IGNATIUS

Christ or Our Lady is found, according to what
I want to contemplate. In an invisible con-
templation or meditation — as here on the
Sins — the composition will be to see with the
sight of the imagination and consider that my
soul is imprisoned in this corruptible body,
and all the compound in this valley, as exiled
among brute beasts: I say all the compound
of soul and body.

Second Prelude. The second is to ask
God our Lord for what I want and desire.

The petition has to be according to the sub-
ject matter; that is, if the contemplation is
on the Resurrection, one is to ask for joy
with Christ in joy; if it is on the Passion, he
is to ask for pain, tears and torment with Christ
in torment.

Here it will be to ask shame and con-
fusion at myself, seeing how many have
been damned for only one mortal sin, and
how many times I deserved to be con-
demned forever for my so many sins.

Note. Before all Contemplations or Medi-
tations, there ought always to be made the
Preparatory Prayer, which is not changed, and
the two Preludes already mentioned, which

FIRST EXERCISE 37

are sometimes changed, according to the sub-
ject matter.

First Point. The first Point will be to
bring the memory on the First Sin, which
was that of the Angels, and then to bring
the intellect on the same, discussing it;
then the will, wanting to recall and under-
stand all this in order to make me more
ashamed and confound me more, bringing
into comparison with the one sin of the
Angels my so many sins, and reflecting,
while they for one sin were cast into Hell,
how often I have deserved it for so many.

I say to bring to memory the sin of the
Angels, how they, being created in grace,
not wanting to help themselves with their
liberty to reverence and obey their Creator
and Lord, coming to pride, were changed
from grace to malice, and hurled from
Heaven to Hell; and so then to discuss
more in detail with the intellect: and then
to move the feelings more with the will.

Second Point. The second is to do
the same — that is, to bring the Three
Powers — on the sin of Adam and Eve,
bringing to memory how on account of

38 SPIRITUAL EXERCISES OF ST. IGNATIUS

that sin they did penance for so long a
time, and how much corruption came on
the human race, so many people going the
way to Hell.

I say to bring to memory the Second
Sin, that of our First Parents; how after
Adam was created in the field of Damascus
and placed in the Terrestrial Paradise,
and Eve was created from his rib, being
forbidden to eat of the Tree of Knowledge,
they ate and so sinned, and afterwards
clothed in tunics of skins and cast from
Paradise, they lived, all their life, without
the original justice which they had lost,
and in many labors and much penance.
And then to discuss with the understand-
ing more in detail; and to use the will
as has been said.

Third Point. The third is likewise to
do the same on the Third particular Sin
of any one who for one mortal sin is gone
to Hell — and many others without
number, for fewer sins than I have com-
mitted.

I say to do the same on the Third par-
ticular Sin, bringing to memory the gravity
and malice of the sin against one's Creator

FIRST EXERCISE 39

and Lord; to discuss with the understand-
ing how in sinning and acting against the
Infinite Goodness, he has been justly
condemned forever; and to finish with the
will as has been said.

Colloquy. Imagining Christ our Lord
present and placed on the Cross, let me
make a Colloquy, how from Creator He
is come to making Himself man, and from
life eternal is come to temporal death, and
so to die for my sins.

Likewise, looking at myself, what I
have done for Christ, what I am doing
for Christ, what I ought to do for Christ.

And so, seeing Him such, and so nailed
on the Cross, to go over that which will
present itself.

The Colloquy is made, properly speaking,
as one friend speaks to another, or as a servant
to his master; now asking some grace, now
blaming oneself for some misdeed, now com-
municating one's affairs, and asking advice
in them.

And let me say an Our Father.

40 SPIRITUAL EXERCISES OF ST. IGNATIUS

SECOND EXERCISE

IT IS A MEDITATION ON THE SINS AND CON-
TAINS IN IT AFTER THE PREPARATORY
PRAYER AND TWO PRELUDES, FIVE
POINTS AND ONE COLLOQUY

Prayer. Let the Preparatory Prayer
be the same.

First Prelude. The First Prelude will
be the same composition.

Second Prelude. The second is to ask
for what I want. It will be here to beg
a great and intense sorrow and tears for
my sins.

First Point. The first Point is the state-
ment of the sins; that is to say, to bring to
memory all the sins of life, looking from
year to year, or from period to period.
For this three things are helpful: first,
to look at the place and the house where
I have lived; second, the relations I have
had with others; third, the occupation
in which I ha^

SECOND EXERCISE 41

Second Point. The second, to weigh
the sins, looking at the foulness and the
malice which any mortal sin committed
has in it, even supposing it were not for-
bidden.

Third Point. The third, to look at who
I am, lessening myself by examples:

First, how much I am in comparison to
all men;

Second, what men are in comparison to
all the Angels and Saints of Paradise;

Third, what all Creation is in comparison
to God: ( — Then I alone, what can I
be?)

Fourth, to see all my bodily corruption
and foulness;

Fifth, to look at myself as a sore and
ulcer, from which have sprung so many
sins and so many iniquities and so very
vile poison.

Fourth Point. The fourth, to consider
what God is, against Whom I have sinned,
according to His attributes; comparing
them with their contraries in me — His
Wisdom with my ignorance; His Omnip-
otence with my weakness; His Justice

42 SPIRITUAL EXERCISES OF ST. IGNATIUS

with my iniquity; His Goodness with my
maHce.

Fifth Point. The fifth, an exclamation
of wonder with deep feehng, going through
all creatures, how they have left me in
life and preserved me in it; the Angels,
how, though they are the sword of the
Divine Justice, they have endured me,
and guarded me, and prayed for me; the
Saints, how they have been engaged in
interceding and praying for me; and the
heavens, sun, moon, stars, and elements,
fruits, birds, fishes and animals — and
the earth, how it has not opened to swallow
me up, creating new Hells for me to suffer
in them forever!

Colloquy. Let me finish with a Collo-
quy of mercy, pondering and giving
thanks to God our Lord that He has
given me life up to now, proposing amend-
ment, with His grace, for the future.

Our Father.

THIRD EXERCISE 43

THIRD EXERCISE

IT IS A REPETITION OF THE FIRST AND
SECOND EXERCISE, MAKING THREE
COLLOQUIES

After the Preparatory Prayer and two
Preludes, it will be to repeat the First
and Second Exercise, marking and dwell-
ing on the Points in which I have felt
greater consolation or desolation, or greater
spiritual feeling.

After this I will make three Colloquies
In the following manner:

First Colloquy. The first Colloquy to
Our Lady, that she may get me grace from
Her Son and Lord for three things: first,
that I may feel an interior knowledge of my
sins, and hatred of them; second, that I
may feel the disorder of my actions, so
that, hating them, I may correct myself
and put myself in order; third, to ask
knowledge of the world, in order that,
hating it, I may put away from me worldly
and vain things.

And with that a Hail Mary.

44 SPIRITUAL EXERCISES OF ST. IGNATIUS

Second Colloquy. The second: The
same to the Son, begging Him to get it
for me from the Father.

And with that the Soul of Christ.

Third Colloquy. The third: The same
to the Father, that the Eternal Lord
Himself may grant it to me.

And with that an Our Father.
FOURTH EXERCISE

IT IS A SUMMARY OF THIS SAME THIRD

I said a summary, that the understand-
ing, without wandering, may assiduously
go through the memory of the things con-
templated in the preceding Exercises.

I will make the same three Colloquies.

FIFTH EXERCISE

IT IS A MEDITATION ON HELL

It contains in it, after the Preparatory
Prayer and two Preludes, five Points and
one Colloquy:

Prayer. Let the Preparatory Prayer
be the usual one.

FIFTH EXERCISE 45

First Prelude. The first Prelude is the
composition, which is here to see with the
sight of the imagination the length, breadth
and depth of Hell.

Second Prelude. The second, to ask
for what I want: it will be here to ask
for interior sense of the pain which the
damned suffer, in order that, if, through
my faults, I should forget the love of the
Eternal Lord, at least the fear of the pains
may help me not to come into sin.

First Point. The first Point will be to
see with the sight of the imagination the
great fires, and the souls as in bodies of
fire.

Second Point. The second, to hear
with the ears waitings, bowlings, cries,
blasphemies against Christ our Lord and
against all His Saints.

Third Point. The third, to smell with
the smell smoke,sulphur, dregs and putrid
things.

Fourth Point. The fourth, to taste
with the taste bitter things, like tears,
sadness and the worm of conscience.

46 SPIRITUAL EXERCISES OF ST. IGNATIUS

Fifth Point. The fifth, to touch with the
touch; that is to say, how the fires touch
and burn the souls.

Colloquy. Making a Colloquy to Christ
our Lord, I will bring to memory the souls
that are in Hell, some because they did
not believe the Coming, others because,
believing, they did not act according to
His Commandments; making three divi-
sions :

First, Second, and Third Divisions. The
first, before the Coming;! the second,
during His life; the third, after His life
in this world; and with this I will give
Him thanks that He has not let me fall in-
to any of these divisions, ending my life.

Likewise, I will consider how up to now
He has always had so great pity and mercy
on me.

I will end with an Our Father,

Note. The first Exercise will be made at
midnight; the second immediately on rising
in the morning; the third, before or after Mass;
in any case, before dinner; the fourth at the
hour of Vespers; the fifth, an hour before
supper.

ADDITIONS 47

This arrangement of hours, more or less,
I always mean in all the four Weeks, according
as his age, disposition and physical condition
help the person who is exercising himself to
make five Exercises or fewer.

ADDITIONS

TO MAKE THE EXERCISES BETTER AND TO FIND
BETTER WHAT ONE DESIRES

First Addition. The first Addition is, after
going to bed, just when I want to go asleep,
to think, for the space of a Hail Mary, of the
hour that I have to rise and for what, making
a resume of the Exercise which I have to make.

Second Addition. The second: When I
wake up, not giving place to any other
thought, to turn my attention immediately
to what I am going to contemplate in the first
Exercise, at midnight, bringing myself to
confusion for my so many sins, setting ex-
amples, as, for instance, if a knight found him-
self before his king and all his court, ashamed
and confused at having much offended him,
from whom he had first received many gifts
and many favors: in the same way, in the
second Exercise, making myself a great sinner
and in chains; that is to say going to appear
bound as in chains before the Supreme Eternal

48 SPIRITUAL EXERCISES OF ST. IGNATIUS

Judge; taking for an example how prisoners
in chains and already deserving death, appear
before their temporal judge. And I will dress
with these thoughts or with others, according
to the subject matter.

Third Addition. The third: A step or two
before the place where I have to contemplate
or meditate, I will put myself standing for the
space of an Our Father, my intellect raised
on high, considering how God our Lord is
looking at me, etc.; and will make an act of
reverence or humility.

Fourth Addition. The fourth: To enter on
the contemplation now on my knees, now
prostrate on the earth, now lying face upwards,
now seated, now standing, always intent on
seeking what I want.

We will attend to two things. The first is,
that if I find what I want kneeling, I will not
pass on; and if prostrate, likewise, etc. The
second; in the Point in which I find what I
want, there I will rest, without being anxious
to pass on, until I content myself.

Fifth Addition. The fifth: After finishing
the Exercise, I will, during the space of a
quarter of an hour, seated or walking leisurely,
look how it went with me in the Contemplation
or Meditation; and if badly, I will look for
the cause from which it proceeds, and having so

ADDITIONS 49

seen it, will be sorry, in order to correct myself
in future; and if well, I will give thanks to
God our Lord, and will do in like manner an-
other time.

Sixth Addition. The sixth: Not to want to
think on things of pleasure or joy, such as
heavenly glory, the Resurrection, etc. Because
whatever consideration of joy and gladness
hinders our feeling pain and grief and shedding
tears for our sins: but to keep before me that
I want to grieve and feel pain, bringing to
memory rather Death and Judgment.

Seventh Addition. The seventh: For the
same end, to deprive myself of all light, closing
the blinds and doors while I am in the room,
if it be not to recite prayers, to read and eat.

Eighth Addition. The eighth: Not to laugh
nor say a thing provocative of laughter.

Ninth Addition. The ninth: To restrain
my sight, except in receiving or dismissing
the person with whom I have spoken.

Tenth Addition. The tenth Addition is
penance.

This is divided into interior and exterior.
The interior is to grieve for one's sins, with a
firm purpose of not committing them nor any
others. The exterior, or fruit of the first,

50 SPIRITUAL EXERCISES OF ST. IGNATIUS

is chastisement for the sins committed, and is
chiefly taken in three ways.

First Way. The first is as to eating. That
is to say, when we leave off the superfluous,
it is not penance, but temperance. It is pen-
ance when we leave off from the suitable; and
the more and more, the greater and better —
provided that the person does not injure him-
self, and that no notable illness follows.

Second Way. The second, as to the manner
of sleeping. Here too it is not penance to leave
off the superfluous of delicate or soft things,
but it is penance when one leaves off from the
suitable in the manner: and the more and
more, the better — provided that the person
does not injure himself and no notable illness
follows. Besides, let not anything of the suit-
able sleep be left off, unless in order to come
to the mean, if one has a bad habit of sleeping
too much.

Third Way. The third, to chastise the flesh,
that is, giving it sensible pain, which is given
by wearing haircloth or cords or iron chains
next to the flesh, by scourging or wounding
oneself, and by other kinds of austerity.

Note. What appears most suitable and most
secure with regard to penance is that the pain
should be sensible in the flesh and not enter

ADDITIONS 51

within the bones, so that it give pain and not
illness. For this it appears to be more suitable
to scourge oneself with thin cords, which give
pain exteriorly, rather than in another way
which would cause notable illness within.

First Note. The first Note is that the ex-
terior penances are done chiefly for three ends:

First, as satisfaction for the sins committed;

Second, to conquer oneself — that is, to
make sensuality obey reason and all inferior
parts be more subject to the superior;

Third, to seek and find some grace or gift
which the person wants and desires; as, for
instance, if he desires to have interior contri-
tion for his sins, or to weep much over them,
or over the pains and sufferings which Christ
our Lord suffered in His Passion, or to settle
some doubt in which the person finds himself.

Second Note. The second: It is to be noted
that the first and second Addition have to be
made for the Exercises of midnight and at
daybreak, but not for those which will be made
at other times; and the fourth Addition will
never be made in church in the presence of
others, but in private, as at home, etc.

Third Note. The third: When the person
who is exercising himself does not yet find
what he desires — as tears, consolations, etc.,

52 SPIRITUAL EXERCISES OF ST, IGNATIUS

— it often helps for him to make a change in
food, in sleep and in other ways of doing
penance, so that he change himself, doing
penance two or three days, and two or three
others not. For it suits some to do more
penance and others less, and we often omit
doing penance from sensual love and from an
erroneous judgment that the human system
will not be able to bear it without notable
illness; and sometimes, on the contrary, we
do too much, thinking that the body can bear
it; and as God our Lord knows our nature
infinitely better, often in such changes He gives
each one to perceive what is suitable for him.
Fourth Note. The fourth: Let the Particu-
lar Examen be made to rid oneself of defects
and negligences on the Exercises and Additions.
And so in the Second, Third and Fourth
Weeks.

SECOND WEEK

THE CALL OF THE TEMPORAL KING

IT HELPS TO CONTEMPLATE THE LIFE OF THE
KING ETERNAL

Prayer. Let the Preparatory Prayer
be the usual one.

First Prelude. The first Prelude is a
composition, seeing the place: it will
be here to see with the sight of the imagina-
tion, the synagogues,^ villages and towns
through which Christ our Lord preached.

Second Prelude. The second, to ask
for the grace which I want: it will be here
to ask grace of our Lord that I may not
be deaf to His call, but ready and diligent
to fulfill His most Holy Will.

First Point. The first Point is, to put
before me a human king chosen by God
our Lord, whom all Christian princes and
men reverence and obey.

Second Point. The second, to look how
this king speaks to all his people, saying:
*Tt is my Will to conquer all the land of

' Synagogues is in the Saint's hand, replacing Temples,
tvhich is crossed out.

56 SPIRITUAL EXERCISES OF ST. IGNATIUS

unbelievers. Therefore, whoever would
like to come with me is to be content \.o
eat as I, and also to drink and dress, etc.,
as I : likewise he is to labor like me ^ in the
day and watch in the night, etc., that so
afterwards he may have part with me in
the victory, as he has had it in the labors."
Third Point. The third, to consider
what the good subjects ought to answer
to a King so liberal and so kind, and hence,
if any one did not accept the appeal of
such a king, how deserving he would be of
being censured by all the world, and held
for a mean-spirited knight.

IN PART 2

The second part of this Exercise con-
sists in applying the above parable of the
temporal King to Christ our Lord, con-
formably to the three Points mentioned.

First Point. And as to the first Point,
if we consider such a call of the temporal
King to his subjects, how much more
worthy of consideration is it to see Christ
our Lord, King eternal, and before Him

1 It is doubtful whether these words are like me or witK
me.

THE CALL OF THE TEMPORAL KING 57

all the entire world, which and each one
in particular He calls, and says: "It is
My will to conquer all the world and all
enemies and so to enter into the glory of
My Father; therefore, whoever would
like to come with Me is to labor with Me,
that following Me in the pain, he may
also follow Me in the glory."

Second Point. The second, to consider
that all those who have judgment and
reason will offer their entire selves to the
labor.

Third Point. The third, those who
will want to be more devoted and signalise
themselves in all service of their King
Eternal and universal Lord, not only
will offer their persons to the labor, but
even, acting against their own sensuality
and against their carnal and worldly love,
will make offerings of greater value and
greater importance, saying:

"Eternal Lord of all things, I make
my oblation with Thy favor and help,
in presence of Thy infinite Goodness and
in presence of Thy glorious Mother and of
all the Saints of the heavenly Court; that

58 SPIRITUAL EXERCISES OF ST. IGNATIUS

I want and desire, and it is my deliberate
determination, if only it be Thy greater
service and praise, to imitate Thee in bear-
ing all injuries and all abuse and all poverty
of spirit, and actual poverty, too, if Thy
most Holy Majesty wants to choose and
receive me to such life and state."

First Note. This Exercise will be made twice
in the day; namely, in the morning on rising
and an hour before dinner or before supper.

Second Note. For the Second Week and
so on, it is very helpful to read at intervals in
the books of the Imitation of Christ, or of the
Gospels, and of lives of Saints.

THE FIRST DAY AND FIRST CONTEMPLATION

IT IS ON

THE INCARNATION

AND CONTAINS THE PREPARATORY PRAYER,

THREE PRELUDES, THREE POINTS

AND ONE COLLOQUY

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to
bring up the narrative of the thing which
I have to contemplate.

THE INCARNATION 59

Here, it is how the Three Divine Persons
looked at all the plain or circuit of all the
world, full of men, and how, seeing that
all were going down to Hell, it is determined
in Their Eternity, ^ that the Second
Person shall become man to save the
human race, and so, the fullness of times
being come,^ They sent the Angel St. Ga-
briel to Our Lady (p. 133).

Second Prelude. The second, a com-
position, seeing the place: here it will
be to see the great capacity and circuit of
the world, in which are so many and such
different people: then likewise, in partic-
ular, the house and rooms of Our Lady
in the city of Nazareth, in the Province
of Galilee.

Third Prelude. The third, to ask for
what I want: it will be to ask for interior
knowledge of the Lord, Who for me has
become man, that I may more love and
follow Him.

^ In Their Eternity is in St. Ignatius' hand, replacing
among Them, which is cancelled.

^ And so, the fullness of times being come is in the
Saint's hand, and being crossed out.

6o SPIRITUAL EXERCISES OF ST. IGNATIUS

Note. It is well to note here that this same
Preparatory Prayer, without changing it, as
was said in the beginning, and the same three
Preludes, are to be made in this Week and in
the others following, changing the form accord- _
ing to the subject matter. I

First Point. The first Point is, to see
the various persons: and first those on
the surface of the earth, in such variety,
in dress as in actions: some white and
others black; some in peace and others
in war; some weeping and others laughing;
some well, others ill; some being born
and others dying, etc.

2. To see and consider the Three Divine
Persons, as on their royal throne or seat
of Their Divine Majesty, how They look
on all the surface and circuit of the earth,
and all the people in such blindness, and
how they are dying and going down to
Hell.

3. To see Our Lady, and the Angel who
is saluting her, and to reflect in order to
get profit from such a sight.

Second Point. The second, to hear
what the persons on the face of the earth

THE INCARNATION 6l

are saying, that is, how they are talking
with one another, how they swear and
blaspheme, etc.; and likewise what the
Divine Persons are saying, that is: "Let
Us work the redemption of the Human
race," etc.; and then what the Angel and
Our Lady are saying; and to reflect then
£o as to draw profit from their words.

Third Point. The third, to look then at
what the persons on the face of the earth
are doing, as, for instance, killing, going
to Heli, etc.; likewise what the Divine
Persons are doing, namely, working out
the most holy Incarnation, etc.; and like-
wise what the Angel and Our Lady are
doing, namely, the Angel doing his duty
as ambassador, and Our Lady humbling
herself and giving thanks to the Divine
Majesty; and then to reflect in order to
draw some profit from each of these
things.

Colloquy. At the end a Colloquy is
to be made, thinking what I ought to say
to the Three Divine Persons, or to the
Eternal Word incarnate, or to our Mother
and Lady, asking according to what I

62 SPIRITUAL EXERCISES OF ST. IGNATIUS

feel in me, in order more to follow and imi-
tate Our Lord, so lately incarnate.
I will say an Our Father.

THE SECOND CONTEMPLATION
IS ON

THE NATIVITY

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the
narrative and it will be here how Our Lady
went forth from Nazareth, about nine
months with child, as can be piously
meditated,^ seated on an ass, and accom-
panied by Joseph and a maid, taking an
ox, to go to Bethlehem to pay the tribute
which Caesar imposed on all those lands

(P- 135)-

Second Prelude. The second, a com-
position, seeing the place. It will be here
to see with the sight of the imagination the
road from Nazareth to Bethlehem; con-
sidering the length and the breadth, and

^ As can be piously meditated is in St. Ignatius' hand-
writing and is inserted before seated.

THE NATIVITY 63

whether such road is level or through
valleys or over hills; likewise looking
at the place or cave of the Nativity,^
how large, how small, how low, how high,
and how it was prepared.

Third Prelude. The third will be the
same, and in the same form, as in the pre-
ceding Contemplation.

First Point. The first Point is to see
the persons; that is, to see Our Lady and
Joseph and the maid, and, after His Birth,
the Child Jesus, I making myself a poor
creature and a wretch of an unworthy slave,
looking at them and serving them in their
needs, with all possible respect and rev-
erence, as if I found myself present; and
then to reflect on myself in order to draw
some profit.

Second Point. The second, to look,
mark and contemplate what they are say-
ing, and, reflecting on myself, to draw some
profit.

Third Point. The third, to look and
consider what they are doing, as going a

^ The place or cave of the Nativity is in the Saint's
hand, correcting the inn, which is crossed out.

64 SPIRITUAL EXERCISES OF ST. IGNATIUS

journey and laboring, that the Lord may be
born in the greatest poverty; and as
a termination of so many labors — of
hunger, of thirst, of heat and of cold, of
injuries and affronts — that He may die
on the Cross; and all this for me: then
reflecting, to draw some spiritual profit.

Colloquy. I will finish with a Colloquy
as in the preceding Contemplation, and
with an Our Father.

THE THIRD CONTEMPLATION

WILL BE A REPETITION OF THE FIRST AND
SECOND EXERCISE

After the Preparatory Prayer and the
three Preludes, the repetition of the first
and second Exercise will be made, noting
always some more principal parts, where
the person has felt some knowledge, con-
solation or desolation, making likewise
one Colloquy at the end, and saying an
Our Father.

In this repetition, and in all the follow-
ing, the same order of proceeding will
be taken as was taken in the repetitions

THE FIFTH CONTEMPLATION 65

of the First Week, changing the matter
and keeping the form.

THE FOURTH CONTEMPLATION

WILL BE A REPETITION OF THE FIRST AND
SECOND

In the same way as was done in the
above-mentioned repetition.

THE FIFTH CONTEMPLATION

WILL BE TO BRING THE FIVE SENSES ON THE
FIRST AND SECOND CONTEMPLATION

Prayer. After the Preparatory Prayer
and the three Preludes, it is helpful to
pass the five senses of the imagination
through the first and second Contempla-
tion, in the following way:

First Point. The first Point is to see
the persons with the sight of the imagina-
tion, meditating and contemplating in
particular the details about them and
drawing some profit from the sight.

66 SPIRITUAL EXERCISES OF ST. IGNATIUS

Second Point. The second, to hear
with the hearing what they are, or might
be, talking about and, reflecting on one-
self, to draw some profit from it.

Third Point. The third, to smell and
to taste with the smell and the taste the
infinite fragrance and sweetness of the
Divinity, of the soul, and of its virtues,
and of all, according to the person who is
being contemplated; reflecting on oneself
and drawing profit from it.

Fourth Point. The fourth, to touch
with the touch, as for instance, to embrace
and kiss the places where such persons put
their feet and sit, always seeing to my
drawing profit from it.

Colloquy. One has to finish with one
Colloquy as in the first and second Con-
templation, and with an Our Father.

First Note. The first note is to remark
for all this and the other following Weeks,
that I have only to read the Mystery of the
Contemplation which I have immediately to
make, so that at any time I read no Mystery
which I have not to make that day or at that
hour, in order that the consideration of one

THE FIFTH CONTEMPLATION 67

Mystery may not hinder the consideration of
the other.

Second Note. The second: The first Ex-
ercise, on the Incarnation, will be made at
midnight; the second at dawn; the third at
the hour of Mass; the fourth at the hour of
Vespers, and the fifth before the hour of supper,
being for the space of one hour in each one of
the five Exercises; and the same order will be
taken in all the following.

Third Note. The third: It is to be remarked
that if the person who is making the Exercises
is old or weak, or, although strong, has become
in some way less strong from the First Week,
it is better for him in this Second Week, at least
sometimes, not rising at midnight, to make one
Contemplation in the morning, and another
at the hour of Mass, and another before dinner,
and one repetition on them at the hour of
Vespers, and then the Application of the Senses
before supper.

Fourth Note. The fourth: In this Second
Week, out of all the ten Additions which were
mentioned in the First Week, the second,
the sixth, the seventh and in part the tenth
have to be changed.

In the second it will be, immediately on
waking up, to put before me the contempla-
tion which I have to make, desiring to know

68 SPIRITUAL EXERCISES OF ST. IGNATIUS

more the Eternal Word incarnate, in order to
serve and to follow Him more.

The sixth will be to bring frequently to mem-
ory the Life and Mysteries of Christ our Lord,
from His Incarnation down to the place or
Mystery which I am engaged in contemplating.

The seventh will be, that one should manage
as to keeping darkness or light, making use of
good weather or bad, according as he feels that
it can profit and help him to find what the
person desires who is exercising himself.

And in the tenth Addition, he who is exer-
cising himself ought to manage himself accord-
ing to the Mysteries which he is contemplating;
because some demand penance and others
not.

All the ten Additions, then, are to be made
with great care.

Fifth Note. The fifth note: In all the Exer-
cises, except in that of midnight and in that
of the morning, the equivalent of the second
Addition will be taken in the following way: —
Immediately on recollecting that it is the time
of the Exercise which I have to make, before I
go, putting before myself where I am going and
before Whom, and summarizing a little the
Exercise which I have to make, and then
making the third Addition, I will enter into
the Exercise.

THE FIFTH CONTEMPLATION 69

THE SECOND DAY

Second Day. For first and second Con-
templation to take the Presentation in the
Temple (p. 137) and the Fhght to Egypt as
into exile (p. 138), and on these two Con-
templations will be made two repetitions
and the Application of the Five Senses to
them, in the same way as was done the
preceding day.

Note. Sometimes, although the one who is
exercising himself is strong and disposed, it
helps to make a change, from this second day
up to the fourth inclusively, in order better
to find what he desires, taking only one Con-
templation at daybreak, and another at the
hour of Mass, and to repeat on them at the
hour of Vespers and apply the senses before
supper.

THE THIRD DAY

Third Day. How the Child Jesus was
obedient to His Parents at Nazareth (p.
139), and how afterwards they found Him
in the Temple (p. 140), and so then to
make the two repetitions and apply the
five senses.

PREAMBLE TO CONSIDER STATES

First Preamble. The example which
Christ our Lord, being under obedience
to His parents, has given us for the first
state, — which consists in the observance
of the Commandments — having been now
considered; and likewise for the second,

— which is that of evangelical perfection,

— when He remained in the Temple,
leaving His adoptive father and His natural
Mother, to attend to the pure service
of His eternal Father; we will begin, at
the same time contemplating His life, to
investigate and to ask in what life or state
His Divine Majesty wants to be served
by us.

And so, for some introduction of it, we
will, in the first Exercise following, see the
intention of Christ our Lord, and, on the
contrary, that of the enemy of human
nature, and how we ought to dispose our-
selves in order to come to perfection in
whatever state of life God our Lord would
give us to choose.

THE FOURTH DAY
FOURTH
jj^y MEDITATION ON

TWO STANDARDS

The one of Christ, our Commander-in-
chief and Lord; the other of Lucifer, mor-
tal enemy of our human nature.

Prayer. The usual Preparatory Prayer.

First Prelude. The First Prelude is the
narrative. It will be here how Christ
calls and wants all under His standard;
and Lucifer, on the contrary, under his.

Second Prelude. The second, a com-
position, seeing the place. It will be here
to see a great field of all that region of
Jerusalem, where the supreme Commander-
in-chief of the good is Christ our Lord;
another field in the region of Babylon,
where the chief of the enemy is Lucifer.

Third Prelude. The third, to ask for
what I want: and it will be here to ask
for knowledge of the deceits of the bad

74 SPIRITUAL EXERCISES OF ST. IGNATIUS

chief and help to guard myself against
them, and for knowledge of the true life
which the supreme and true Captain
shows and grace to imitate Him.

First Point. The first Point is to imag-
ine as if the chief of all the enemy seated
himself in that great field of Babylon,
as in a great ^ chair of fire and smoke, in
shape horrible and terrifying.

Second Point. The second, to consider
how he issues a summons to innumerable
demons and how he scatters them, some
to one city and others to another, and so
through all the world, not omitting any
provinces, places, states, nor any persons
in particular.

Third Point. The third, to consider the
discourse which he makes them, and how
he tells them to cast out nets and chains;
that they have first to tempt with a long-
ing for riches — as he is accustomed to do
in most cases ^ — that men may more
easily come to vain honor of the world,

1 Great is inserted, perhaps in the hand of St. Ignatius.
^ As he is accustomed to do in most cases is inserted
in the Saint's handwriting.

TWO STANDARDS 75

and then to vast pride. So that the first
step shall be that of riches; the second,
that of honor; the third, that of pride;
and from these three steps he draws on
to all the other vices.

So, on the contrary, one has to imagine
as to the supreme and true Captain,
Who is Christ our Lord.

First Point. The first Point is to con-
sider how Christ our Lord puts Himself
in a great field of that region of Jerusalem,
in lowly place, beautiful and attractive.

Second Point. The second, to consider
how the Lord of all the world chooses so
many persons — Apostles, Disciples, etc.,
— and sends them through all the world
spreading His sacred doctrine through all
states and conditions of persons.

Third Point. The third, to consider
the discourse which Christ our Lord
makes to all His servants and friends whom
He sends on this expedition, recommending
them to want to help all, by bringing them
first to the highest Sp-ritual poverty,
and — if His Divine Majesty would be
served and would want to choose them —

76 SPIRITUAL EXERCISES OF ST. IGNATIUS

no less to actual poverty; the second is
to be of contumely and contempt; because
from these two things humility follows.
So that there are to be three steps; the
first, poverty against riches; the second,
contumely or contempt against worldly
honor; the third, humility against pride.
And from these three steps let them induce
to all the other virtues.

First Colloquy. One Colloquy to Our
Lady, that she may get me grace from
Her Son and Lord that I may be received
under His standard; and first in the highest
spiritual poverty, and — if His Divine
Majesty would be served and would want
to choose and receive me — not less in
actual poverty; second, in suffering con-
tumely and injuries, to imitate Him more
in them, if only I can suffer them with-
out the sin of any person, or displeasure
of His Divine Majesty; and with that a
Hail Mary.

Second Colloquy. I will ask the same
of the Son, that He may get it for me of
the Father; and with that say the Soul
OF Christ.

THREE PAIRS OF MEN 77

Third Colloquy. I will ask the same ot
the Father, that He may grant it to me;
and say an Our Father.

Note. This Exercise will be made at mid-
night and then a second time in the morning,
and two repetitions of this same will be made
at the hour of Mass and at the hour of Vespers,
always finishing with the three Colloquies, to
Our Lady, to the Son, and to the Father; and
that on The Pairs which follows, at the hour
before supper.

THE SAME FOURTH DAY LET MEDITATION BE
MADE ON

THREE PAIRS OF MEN

IN ORDER TO EMBRACE WHAT IS BEST

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the
narrative, which is of three pairs of men,
and each one of them has acquired ten
thousand ducats, not solely or as they
ought 1 for God's love, and all want to save

^ Not solely or as they ought is a correction of not only,
which is crossed out. The correction is perhaps in the hand'
writing of St. Ignatius.

78 SPIRITUAL EXERCISES OF ST. IGNATIUS

themselves and find in peace God our Lord,
ridding themselves of the weight and
hindrance to it which they have in the
attachment for the thing acquired.

Second Prelude. The second, a com-
position, seeing the place. It will be here
to see myself, how I stand before God our
Lord and all His Saints, to desire and know
what is more pleasing to His Divine Good-
ness.

Third Prelude. The third, to ask for
what I want. Here it will be to ask grace
to choose what is more to the glory of His
Divine Majesty and the salvation of my
soul.

First Pair. The first Pair would want
to rid themselves of the attachment which
they have to the thing acquired, in order
to find in peace God our Lord, and be able
to save themselves, and they do not place
the means up to the hour of death.

Second Pair. The second want to rid
themselves of the attachment, but want
so to rid themselves of it as to remain with
the thing acquired, so that God should
come where they want, and they do not

THREE PAIRS OF MEN 79

decide to leave it in order to go to God,
although it would be the best state for
them

Third Pair. The third want to rid them-
selves of the attachment, but want so to
rid themselves of it that they have even
no liking for it, to keep the thing acquired
or not to keep it, but only want to want
it or not want it according as God our Lord
will put in their will and as will appear to
them better for the service and praise of
His Divine Majesty ; and meanwhile they
want to reckon that they quit it all in at-
tachment, forcing themselves not to want
that or any other thing, unless only the
service of God our Lord move them:
so that the desire of being better able to
serve God our Lord moves them to take
the thing or leave it.

Three Colloquies. I will make the same
three Colloquies which were made in the
Contemplation preceding, on the Two
Standards.

Note. It is to be noted that when we feel
a tendency or repugnance against actual pov-
erty, when we are not indifferent to poverty

8o SPIRITUAL EXERCISES OF ST. IGNATIUS

or riches, it is very helpful, in order to crush
such disordered tendency, to ask in the Collo-
quies (although it be against the flesh) that
the Lord should choose one to actual poverty,
and that one wants, asks and begs it, if only
it be the service and praise of His Divine
Goodness.

THE FIFTH DAY

Fifth Day. Contemplation on the De-
parture of Christ our Lord from Nazareth
to the River Jordan, and how He was
baptized (p. 140).

First Note. This Contemplation will be
made once at midnight and a second time in
the morning, and two repetitions on it at the
hour of Mass and Vespers, and the five senses
will be applied on it before supper; in each ol
these five Exercises, putting first the usual
Preparatory Prayer and the three Preludes,
as all this was explained in the Contemplation
of the Incarnation and of the Nativity; and
finishing with the three Colloquies of the three
Pairs, or according to the note which follows
after the Pairs.

Second Note. The Particular Examen,
after dinner and after supper, will be made on
the faults and negligences about the Exercises

THREE PAIRS OF MEN 8l

and Additions of this day; and so in the days
that follow.

THE SIXTH DAY

Sixth Day. Contemplation how Christ
our Lord went forth from the River Jordan
to the Desert inclusive, taking the same
form in everything as on the fifth.

THE SEVENTH DAY

Seventh Day. How St. Andrew and
others followed Christ our Lord (p. 142).

THE EIGHTH DAY

Eighth Day. On the Sermon on the
Mount, which is on the Eight Beatitudes
(p. 144).

THE NINTH DAY

Ninth Day. How Christ our Lord ap-
peared to His disciples on the waves of the
sea (p. 145).

THE TENTH DAY

Tenth Day. How the Lord preached in
the^ Temple (p. 151).

^ In the is in the Saint's hand, over a word erased.

82 SPIRITUAL EXERCISES OF ST. IGNATIUS
THE ELEVENTH DAY

Eleventh Day. On the raising of Laz-
arus (p. 149).

THE TWELFTH DAY

Twelfth Day. On Palm Sunday (p. 151).

First Note. The first note is that in the
Contemplations of this Second Week, accord-
ing to the time each one wants to spend, or
according as he gets profit, he can lengthen or
shorten: if he lengthens, taking the Mysteries
of the Visitation of Our Lady to St. EHzabeth,
the Shepherds, the Circumcision of the Child
Jesus, and the Three Kings, and so of others;
and if he shortens, he can even omit some of
those which are set down. Because this is to
give an introduction and way to contemplate
better and more completely afterwards.

Second Note. The second: The matter of
the Elections will be begun from the Contem-
plation on Nazareth to the Jordan, taken in-
clusively, which is the fifth day, as is explained
in the following.

Third Note. The third: Before entering
on the Elections, that a man may get attach-
ment to the true doctrine of Christ our Lord,
it is very helpful to consider and mark the fol-
lowing three Manners of Humility, reflecting

THREE PAIRS OF MEN 83

on them occasionally through all the day, and
also making the Colloquies, as will be said
later.

First Humility. The first manner of
Humility is necessary for eternal salvation;
namely, that I so lower and so humble
myself, as much as is possible to me,
that in everything I obey the law of God,
so that, even if they made me lord of all
the created things in this world, nor for
my own temporal life, I would not be in
deliberation about breaking a Command-
ment, whether Divine or human, which
binds me under mortal sin.

Second Humility. The second is more
perfect Humility than the first; namely,
if I find myself at such a stage that I do
not want, and feel no inclination to have,
riches rather than poverty, to want honor
rather than dishonor, to desire a long
rather than a short life — the service of
God our Lord and the salvation of my soul
being equal; and so not for all creation,
nor because they would take away my
life, would I be in deliberation about com-
mitting a venial sin.

84 SPIRITUAL EXERCISES OF ST. IGNATIUS

Third Humility. The third is most
perfect Humihty; namely, when — includ-
ing the first and second, and the praise
and glory of the Divine Majesty being
equal — in order to imitate and be more
actually Hke Christ our Lord, I want and
choose poverty with Christ poor rather
than riches, opprobrium with Christ re-
plete with it rather than honors; and to
desire to be rated as worthless and a fool
for Christ, Who first was held as such,
rather than wise or prudent in this world.

Note. So, it is very helpful for whoever
desires to get this third Humility, to make
the three already mentioned Colloquies of Thp
Pairs, asking that Our Lord would be pleased
to choose him to this third greater and better
Humility, in order more to imitate and serve
Him, if it be equal or greater service and praise
to His Divine Majesty.

PRELUDE FOR MAKING ELECTION

First Point. In every good election,
as far as depends on us, the eye of our in-
tention ought to be simple, only looking
at what we are created for, namely, the
praise of God our Lord and the salvation
of our soul. And so I ought to choose
whatever I do, that it may help me for the
end for which I am created, not ordering
or bringing the end to the means, but the
means to the end: as it happens that many
choose first to marry — which is a means
— and secondarily to serve God our Lord
in the married life — which service of God
is the end. So, too, there are others who
first want to have benefices, and then to
serve God in them. So that those do not
go straight to God, but want God to come
straight to their disordered tendencies,
and consequently they make a means of the
end, and an end of the means. So that
what they had to take first, they take last;
because first we have to set as our aim the
wanting to serve God, — which is the end,

86 SPIRITUAL EXERCISES OF ST. IGNATIUS

' — and secondarily, to take a benefice,
or to marry, if it is more suitable to us,
— which is the means for the end. So,
nothing ought to move me to take such
means or to deprive myself of them, except
only the service and praise of God our
Lord and the eternal salvation of my
soul.

TO GET KNOWLEDGE AS TO WHAT MATTERS
AN ELECTION OUGHT TO BE MADE
ABOUT, AND IT CONTAINS FOUR POINTS
AND ONE NOTE

First Point. The first Point: It is
necessary that everything about which we
want to make an election should be in-
different, or good, in itself, and should be
allowed within our Holy Mother the hier-
archical Church, and not bad nor opposed
to her.

Second Point. Second: There are some
things which fall under unchangeable
election, such as are the priesthood, mar-
riage, etc. There are others which fall
under an election that can be changed, such
as are to take benefices or leave them,

PRELUDE FOR MAKING ELECTION 87

to take temporal goods or rid oneself of
them.

Third Point. Third: In the unchange-
able Election which has already been once
made — such as marriage, the priesthood,
etc. — there is nothing more to choose,
because one cannot release himself; only
it is to be seen to that if one have not made
his election duly and ordinately and with-
out disordered tendencies, repenting let
him see to living a good life in his election.
It does not appear that this election is a
Divine vocation, ^ as being an election out
of order and awry. Many err in this,
setting up a perverse or bad election as a
Divine^ vocation; for every Divine vo-
cation is always pure and clear, without
mixture of flesh, or of any other inordinate
tendency.

Fourth Point. Fourth: If some one
has duly and ordinately made election of
things which are under election that can
be changed, and has not yielded to flesh

^ It does not appear that this election is a Divine voca-
tion is in the Saint's hand, correcting we can not say that this
election is His vocation.

"^ Divine is added in St. Ignatius' hand.

88 SPIRITUAL EXERCISES OF ST. IGNATIUS

or world, there is no reason for his making
election anew, but let him perfect himself
as much as he can in that already chosen.

Note. It is to be remarked that if such
election that can be changed was not made
sincerely and well in order, then it helps to
make the election duly, if one has a desire that
fruits notable and very pleasing to God our
Lord should come from him.

THREE TIMES

FOR MAKING, IN ANY ONE OF THEM, A SOUND

AND GOOD ELECTION

First Time. The first time is, when
God our Lord so moves and attracts the
will, that without doubting, or being able
to doubt, such devout soul follows what is
shown it, as St. Paul and St. Matthew did
in following Christ our Lord.

Second Time. The second, when
enough light and knowledge is received
by experience of consolations and deso-
lations, and by the experience of the dis-
cernment of various spirits.

Third Time. The third time is quiet,
when one considers, first, for what man is

PRELUDE FOR MAKING ELECTION 89

born — namely, to praise God our Lord
and save his soul — and desiring this
chooses as means a life or state within the
limits of the Church, in order that he may
be helped in the service of his Lord and the
salvation of his soul.

I said time of quiet, when the soul is
not acted on by various spirits, and uses
its natural powers freely and tranquilly.

If election is not made in the first or
the second time, two ways follow as to
this third time for making it.

THE FIRST WAY
TO MAKE A SOUND AND GOOD ELECTION

It contains six Points.

First Point. The first Point is to pur
before me the thing on which I want tc
make election, such as an office or benefice,,
either to take or leave it; or any other
thing whatever which falls under an elec-
tion that can be changed.

Second Point. Second: It is necessary
to keep as aim the end for which I am
created, which is to praise God our Lord
and save my soul, and, this supposed, to

go SPIRITUAL EXERCISES OF ST. IGNATIUS

find myself indifferent, without any in-
ordinate propensity; so that I be not more
inclined or disposed to take the thing pro-
posed than to leave it, nor more to leave
it than to take it, but find myself as in the
middle of a balance, to follow what I feel
to be more for the glory and praise of God
our Lord and the salvation of my soul.

Third Point. Third : To ask of God our
Lord to be pleased to move my will and put
in my soul what I ought to do regarding
the thing proposed, so as to promote more
His praise and glory; discussing well and
faithfully with my intellect, and choosing
agreeably to His most holy pleasure and
will.

Fourth Point. Fourth: To consider,
reckoning up, how many advantages and
utilities follow for me from holding the
proposed office or benefice for only the
praise of God our Lord and the salvation
of my soul, and, to consider likewise, on the
contrary, the disadvantages and dangers
which there are in having it. Doing the
same in the second part, that is, looking
at the advantages and utilities there are

PRELUDE FOR MAKING ELECTION QI

in not having it, and likewise, on the con-
trary, the disadvantages and dangers in
not having the same.

Fifth Point. Fifth: After I have thus
discussed and reckoned up on all sides
about the thing proposed, to look where
reason more inclines: and so, according to
the greater inclination of reason, and not
according to any inclination of sense,
deliberation should be made on the thing
proposed.

Sixth Point. Sixth, such election, or
deliberation, made, the person who has
made it ought to go with much diligence
to prayer before God our Lord and offer
Him such election, that His Divine Majesty
may be pleased to receive and confirm it,
if it is to His greater service and praise.

THE SECOND WAY
TO MAKE A GOOD AND SOUND ELECTION

It contains four Rules and one Note.

First Rule. The first is that that love
which moves me and makes me choose
such thing should descend from above,
from the love of God, so that he who

92 SPIRITUAL EXERCISES OF ST. IGNATIUS

chooses feel first in himself that that love,
more or less, which he has for the thing
which he chooses, is only for his Creator
and Lord.

Second Rule. The second, to set before
me a man whom I have never seen nor
known, and I^ desiring all his perfection,
to consider what I would tell him to do
and elect for the greater glory of God our
Lord, and the greater perfection of his
soul, and I, doing likewise, to keep the
rule which I set for the other.

Third Rule. The third, to consider, as
if I were at the point of death, the form and
measure which I would then want to have
kept in the way of the present election,
and regulating myself by that election,
let me make my decision in everything.

Fourth Rule. The fourth, looking and
considering how I shall find myself on the
Day of Judgment, to think how I would
then want to have- deliberated about the
present matter, and to take now the rule
which I would then wish to have kept,

1 I is added, perhaps in St. Ignatius' hand.

2 To have is apparently in St. Ignatius' hand.

PRELUDE FOR MAKING ELECTION 93

in order that I may then find myself in
entire pleasure and joy.

Note. The above-mentioned rules for my
eternal salvation and peace having been taken,
I will make my election and offering to God
our Lord, conformably to the sixth Point of
the First Way of making election.

TO AMEND AND REFORM ONe's OWN LIFE
AND STATE

It is to be noted that as to those who are
settled in ecclesiastical office or in matri-
mony — whether they abound much or
not in temporal goods — when they have
no opportunity or have not a very prompt
will to make election about the things
which fall under an election that can be
changed, it is very helpful, in place of
making election, to give them a form and
way to amend and reform each his own
Hfe and state. That is, putting his crea-
tion, life and state for the glory and praise
of God our Lord and the salvation of his
own soul, to come and arrive at this end,
he ought to consider much and ponder
through the Exercises and Ways of Elec-

94 SPIRITUAL EXERCISES OF ST. IGNATIUS

tion, as has been explained, how large a
house and household he ought to keep,
how he ought to rule and govern it, how he
ought to teach and instruct it by word and
by example; likewise of his means, how
much he ought to take for his household
and house; and how much to dispense to
the poor and to other pious objects, not
wanting nor seeking any other thing except
in all and through all the greater praise
and glory of God our Lord.

For let each one think that he will bene-
fit himself in all spiritual things in pro-
portion as he goes out of his self-love,
will and interest.

THIRD WEEK

THE FIRST CONTEMPLATION
AT MIDNIGHT IS

HOW CHRIST OUR LORD WENT
FIRST FROM BETHANY TO JERU-
DAY SALEM TO THE LAST SUPPER
INCLUSIVELY

(p. 152); and it contains the Preparatory
Prayer, three Preludes, six Points and one
Colloquy.

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to
bring to memory the narrative; which
is here how Christ our Lord sent two
Disciples from Bethany to Jerusalem to
prepare the Supper, and then He Him-
self went there with the other Disciples;
and how, after having eaten the Paschal
Lamb, and having supped, He washed their
feet and gave His most Holy Body and
Precious Blood to His Disciples, and made
them a discourse, after Judas went to sell
his Lord.

qS spiritual exercises of ST. IGNATIUS

Second Prelude. The second, a com-
position, seeing the place. It will be here
to consider the road from Bethany to
Jerusalem, whether broad, whether narrow,
whether level, etc.; likewise the place of
the Supper, whether large, whether small,
whether of one kind or whether of another.

Third Prelude. The third, to ask for
what I want. It will be here grief, feel-
ing and confusion because for my sins the
Lord is going to the Passion.

First Point. The first Point is to see
the persons of the Supper, and, reflecting
on myself, to see to drawing some profit
from them.

Second Point. The second, to hear
what they are talking about, and likewise
to draw some profit from it.

Third Point. The third, to look at
what they are doing, and draw some profit.

Fourth Point. The fourth, to consider
that which Christ our Lord is sufl^ering
in His Humanity,^ or wants to suffer, ac-
cording to the passage which is being con-

^ In His Humanity is in St. Ignatius' hand, correcting
the Humanity of before Christ.

THE FIRST CONTEMPLATION 99

templated, and here to commence with
much vehemence and to force myself to
grieve, be sad and weep, and so to labor
through the other points which follow.

Fifth Point. The fifth, to consider how
the Divinity hides Itself, that is, how It
could destroy Its enemies and does not
do it, and how It leaves the most sacred
Humanity to suffer so very cruelly.

Sixth Point. The sixth, to consider how
He suffers all this for my sins, etc.; and
what I ought to do and suffer for Him.

Colloquy. I will finish with a Colloquy
to Christ our Lord, and, at the end, with
an Our Father.

Note. It is to be noted, as was explained
before and in part, that in the Colloquies I
ought to discuss and ask according to the sub-
ject matter, that is, according as I find myself
tempted or consoled, and according as I desire
to have one virtue or another, as I want to
dispose of myself in one direction or another,
as I want to grieve or rejoice at the thing which
I am contemplating; in fine, asking that which
I more efficaciously desire as to any particular
things. And in this way I can make one
Colloquy only^ to Christ our Lord, or, if the

lOO SPIRITUAL EXERCISES OF ST. IGNATIUS

matter or devotion move me, three Colloquies,
one to the Mother, another to the Son, another
to the Father, in the same form as was said in
the Second Week, in the meditation of the
Three Pairs, with the Note which follows
The Pairs.

SECOND contemplation

IN THE MORNING

IT WILL BE

SECOND PROM THE SUPPER TO THE
°^^ GARDEN INCLUSIVELY

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is
the narrative and it will be here how Christ
our Lord went down with His eleven Dis-
ciples from Mount Sion, where He made
the Supper, to the Valley of Josaphat.
Leaving the eight in a part of the Valley
and the other three in a part of the Garden,
and putting Himself in prayer. He sweats
sweat as drops of blood, ^ and after He
prayed three times to the Father and

^ As drops of blood is in St. Ignatius' hand, replacing
like a bloody sweat.

THE SECOND CONTEMPLATION lOI

wakened His three Disciples, and after the
enemies at His voice fell down, Judas
giving Him the kiss of peace, and St. Peter
cutting off the ear of Malchus, and Christ
putting it in its place; being taken as a
malefactor, they lead Him down the valley,
and then up the side, to the house of
Annas.

Second Prelude. The second is to see
the place. It will be here to consider
the road from Mount Sion to the Valley
of Josaphat, and likewise the Garden,
whether wide, whether large, whether of
one kind, whether of another.

Third Prelude. The third is to ask
for what I want. It belongs to the Pas-
sion to ask for grief with Christ in grief,
anguish with Christ in anguish, tears and
interior pain at such great pain which
Christ suffered for me.

First Note. In this second Contemplation,
after the Preparatory Prayer is made, with the
three Preludes already mentioned, the same
form of proceeding will be kept through the
Points and Colloquy as was kept in the first
Contemplation, on the Supper.

I02 SPIRITUAL EXERCISES OF ST. IGNATIUS

And at the hour of Mass and Vespers two
repetitions will be made on the first and.secund
Contemplation, and then, before supper, the
senses will be applied on the two above-said
Contemplations, always prefixing the Prepara-
tory Prayer and the three Preludes, according
to the subject matter, in the same form as was
said and explained in the Second Week.

Second Note. According as age, disposi-
tion and physical condition help the person who
is exercising himself, he will make each day the
five Exercises or fewer.

Third Note. In this Third Week the second
and sixth Additions will in part be changed.

The second will be, immediately on awaking,
to set before me where I am going and to what,
and summing up a little the contemplation
which I want to make, according as the Mystery
shall be, to force myself, while I am getting up
and dressing, to be sad and grieve over such
great grief and such great suffering of Christ
our Lord.

The sixth will be changed, so as not to try
to bring joyful thoughts, although good and
holy, as, for instance, are those on the Resur-
rection and on heavenly glory, but rather to
draw myself to grief and to pain and anguish,
bringing to mind frequently the labors, fatigues
and pains of Christ our Lord, which He suffered

THE SECOND CONTEMPLATION I03

from the moment when He was born up to the
Mystery of the Passion in which I find myself
at present.

Fourth Note. The Particular Examen on
the Exercises and present Additions, will be
made as it was made in the past Week.

Second Day. The second day at mid-
night, the Contemplation will be from the
Garden to the house of Annas inclusive
(p. 154), and in the morning from the house
of Annas to the house of Caiphas inclusive
(p. 155), and then the two repetitions and
the application of the senses, as has been
already said.

Third Day. The third day, at midnight,
from the house of Caiphas to Pilate, in-
clusive (p. 155); and in the morning, from
Pilate to Herod inclusive (p. 156); and then
the repetitions and senses, in the same form
as has been already said.

Fourth Day. The fourth day, at mid-
night, from Herod to Pilate (p. 157), doing
and contemplating up to half through the
Mysteries of the same house of Pilate, and
then, in the Exercise of the morning, the
other Mysteries which remained of the

I04 SPIRITUAL EXERCISES OF ST. IGNATIUS

same house; and the repetitions and the
senses, as has been said.

Fifth Day. The fifth day, at midnight,
from the house of Pilate up to the Crucifix-
ion (p. 1 58), and in the morning from His be-
ing raised on the Cross until He expired (p.
1 58), then the two repetitions, and the senses.

Sixth Day. The sixth day, at midnight,
from the Descent from the Cross to the
Tomb, exclusive (p. 159) and in the morn-
ing from the Tomb, inclusive, to the house
where Our Lady was, after her Son was
buried.

Seventh Day. The seventh day, a
Contemplation on the whole Passion to-
gether, in the Exercise of midnight and of
the morning, and in place of the two repe-
titions and of the senses one will consider
all that day, as frequently as he can, how
the most holy Body of Christ our Lord
remained separated and apart from the
Soul: and where and how It remained
buried. Likewise, one will consider the
loneliness of Our Lady, whose grief and
fatigue were so great: then, on the other
side, the loneliness of the Disciples.

THE SECOND CONTEMPLATION 105

Note. It is to be noted that whoever wants
to dwell more on the Passion, has to take in
each Contemplation fewer Mysteries; that is
to say, in the first Contemplation, the Supper
only; in the second, the Washing of the Feet;
in the third, the giving of the Blessed Sacrament
to them; in the fourth, the discourse which
Christ made to them; and so through the other
Contemplations and Mysteries.

Likewise, after having finished the Passion,
let him take for an entire day the half of the
whole Passion, and the second day the other
half, and the third day the whole Passion.

On the contrary, whoever would want to
shorten more in the Passion, let him take at
midnight the Supper, in the morning the
Garden, at the hour of Mass the house of
Annas, at the hour of Vespers the house of
Caiphas, in place of the hour before supper
the house of Pilate; so that, not making repe-
titions, nor the Application of the Senses, he
make each day five distinct Exercises, and in
each Exercise take a distinct Mystery of Christ
our Lord. And after thus finishing the whole
Passion, he can, another day, do all the Passion
together in one Exercise, or in different ones,
as it will seem to him that he will be better
able to help himself.

RULES
TO PUT ONESELF IN ORDER FOR THE FUTURE

AS TO EATING

First Rule. The first rule is that it is well
to abstain less from bread, because it is not a
food as to which the appetite is used to act so
inordinately, or to which temptation urges as
In the case of the other foods.

Second Rule. The second: Abstinence
appears more convenient as to drinking, than
is to eating bread. So, one ought to look
much what is helpful to him, in order to admit
it, and what does him harm, in order to dis-
card it.

Third Rule. The third:' As to foods, one
ought to have the greatest and most entire
abstinence, because as the appetite is more
ready to act inordinately, so temptation is
more ready in making trial, on this headc
And so abstinence in foods, to avoid disorder,
can be kept in two ways, one by accustoming
oneself to eat coarse foods; the other, if one
takes delicate foods, by taking them in small
quantity.

Io8 SPIRITUAL EXERCISES OF ST. IGNATIUS

Fourth Rule. The fourth: Guarding
against falling into sickness, the more a man
leaves off from what is suitable, the more
quickly he will reach the mean which he ought
to keep in his eating and drinking; for two rea-
sons: the first, because by so helping and dis-
posing himself, he will many times experience
more the interior knowledge, consolations and
Divine inspirations to show him the mean which
is proper for him; the second, because if the
person sees himself in such abstinence not with
so great corporal strength or disposition for
the Spiritual Exercises, he will easily come
to judge what is more suitable to his bodily
support.

Fifth Rule. The fifth: While the person is
eating, let him consider as if he saw Christ
our Lord eating with His Apostles, and how He
drinks and how He looks and how He speaks;
and let him see to imitating Him. So that
the principal part of the intellect shall occupy
itself in the consideration of Christ our Lord,
and the lesser part in the support of the body;
because in this way he will get greater system
and order as to how he ought to behave and
manage himself.

Sixth Rule. The sixth: Another time, while
he is eating, he can take another consideration,
either on the life of Saints, or on some pious

'

AS TO EATING IO9

Contemplation, or on some spiritual affair
which he has to do, because, being intent on
such thing, he will take less delight and feel-
ing in the corporal food.

Seventh Rule. The seventh: Above all,
let him guard against all his soul being intent
on what he is eating, and in eating let him not
go hurriedly, through appetite, but be master
of himself, as well in the manner of eating as in
the quantity which he eats.

Eighth Rule. The eighth: To avoid dis-
order. It is very helpful, after dinner or after
supper, or at another hour when one feels no
appetite for eating, to decide with oneself
for the coming dinner or supper, and so on,
each day, the quantity which it is suitable that
he should eat. Beyond this let him not go
because of any appetite or temptation, but
rather, in order to conquer more all inordinate
appetite and temptation of the enemy, if he
is tempted to eat more, let him eat less.

FOURTH WEEK

THE FIRST CONTEMPLATION

HOW CHRIST OUR LORD APPEARED
TO OUR LADY

(p. 1 60); Prayer. The usual Preparatory
Prayer.

First Prelude. The first Prelude is the
narrative, which is here how, after Christ
expired on the Cross, and the Body, always
united with the Divinity, remained sepa-
rated from the Soul, the blessed Soul,
likewise united with the Divinity, went
down to Hell, and taking from there the
just souls, and coming to the Sepulchre and
being risen. He appeared to His Blessed
Mother in Body and in Soul.

Second Prelude. The second, a com-
position, seeing the place; which will be
here to see the arrangement of the Holy
Sepulchre and the place or house of Our
Lady, looking at its parts in particular;
likewise the room, the oratory, etc.

Third Prelude. The third, to ask for
what I want, and it will be here to ask

114 SPIRITUAL EXERCISES OF ST. IGNATIUS

for grace to rejoice and be glad intensely
at so great glory and joy of Christ our
Lord.

First Point, Second Point, and Third
Point. Let the first, second and third
Points be the same usual ones which we
took in the Supper of Christ our Lord.

Fourth Point. The fourth, to consider
how the Divinity, which seemed to hide
Itself in the Passion, now appears and
shows Itself so marvellously in the most
holy Resurrection by Its true and most
holy effects.

Fifth Point. The fifth is to consider the
office of consoling which Christ our Lord
bears, and to compare how friends are
accustomed to console friends.

Colloquy. I will finish with a Colloquy,
or Colloquies, according to the subject
matter, and an Our Father.

First Note. In the following Contempla-
tions let one go on through all the Mysteries
of the Resurrection, in the manner which fol-
lows below, up to the Ascension inclusive,
taking and keeping in the rest the same form
and manner in all the Week of the Resurrec-

THE FIRST CONTEMPLATION II5

tion which was taken in all the Week of the
Passion. So that, for this first Contemplation,
on the Resurrection, let one guide himself
as to the Preludes according to the subject
matter; and as to the five Points, let them be
the same; and let the Additions which are
below be the same; and so in all which remains,
he can guide himself by the method of the Week
of the Passion, as in repetitions, the five Senses,
in shortening or lengthening the Mysteries.

Second Note. The second note: Commonly
in this Fourth Week, it is more suitable than
in the other three past to make four Exercises,
and not five: the first, immediately on rising
in the morning; the second, at the hour of
Mass, or before dinner, in place of the first
repetition; the third, at the hour of Vespers,
in place of the second repetition; the fourth,
before supper, bringing the five Senses on the
three Exercises of the same day, noting and
lingering on the more principal parts, and
where one has felt greater spiritual movements
and relish.

Third Note. The third: Though in all the
Contemplations so many Points were given in
certain number — as three, or five, etc., —
the person who is contemplating can set more
or fewer Points, according as he finds it better
for him. For which it is very helpful, before

Il6 SPIRITUAL EXERCISES OF ST. IGNATIUS

entering on the Contemplation, to conjecture
and mark in certain number the Points which
he is to take.

Fourth Note. In this fourth week, in all
the ten Additions the second, the sixth, the
seventh and the tenth are to be changed.

The second will be, immediately on awaking,
to put before me the Contemplation which I
have to make, wanting to arouse feeling and
be glad at the great joy and gladness of Christ
our Lord.

The sixth, to bring to memory and think
of things that move to spiritual pleasure,
gladness and joy, as of heavenly glory.

The seventh, to use light or temporal com-
forts — as, in summer, the coolness; and in
winter, the sun or heat — as far as the soul
thinks or conjectures that it can help it to be
joyful in its Creator and Redeemer.

The tenth: in place of penance, let one re-
gard temperance and all moderation; except
it is question of precepts of fasting or of ab-
stinence which the Church commands; because
those are always to be fulfilled, if there is no
just impediment.

CONTEMPLATION TO GAIN LOVE

Note. First, it is well to remark two things:
the first is that love ought to be put more in
deeds than in words.

The second, love consists in interchange
between the two parties; that is to say in the
lover's giving and communicating to the be-
loved what he has or out of what he has or
can; and so, on the contrary, the beloved to
the lover. So that if the one has knowledge,
he give to the one who has it not. The same
of honors, of riches; and so the one to the
other.

CONTEMPLATION TO GAIN LOVE

Prayer. The usual Prayer.

First Prelude. The first Prelude is a
composition, which is here to see how I
am standing before God our Lord, and of
the Angels and of the Saints interceding
for me.

Second Prelude. The second, to ask
for what I want. It will be here to ask
for interior knowledge of so great good
received, in order that being entirely
grateful, I may be able in all to love and
serve His Divine Majesty.

First Point. The First Point is, to bring
to memory the benefits received, of Crea-
tion, Redemption and particular gifts,
pondering with much feeling how much
God our Lord has done for me, and how
much He has given me of what He has,
and then the same Lord desires to give
me Himself as much as He can, according
to His Divine ordination.

I20 SPIRITUAL EXERCISES OF ST. IGNATIUS

And with this to reflect on myself, con-
sidering with much reason and justice,
what I ought on my side to ofi^er and give
to His Divine Majesty, that is to say,
everything that is mine, and myself with
it, as one who makes an oflPering with much
feeling:

Take, Lord, and receive all my liberty,
my memory, my intellect, and all my
will — all that I have and possess. Thou
gavest it to me: to Thee, Lord, I return it!
All is Thine, dispose of it according to all
Thy will. Give me Thy love and grace,
for this is enough for me.

Second Point. The second, to look
how God dwells in creatures, in the ele-
ments, giving them being, in the plants
vegetating, in the animals feeling in them,
in men giving them to understand: ^ and
so in me, giving me being, animating me,
giving me sensation and making me to
understand; - likewise making a temple of

^ Giving them to understand is an addition, very prob^
ably in Si. Ignatius' hatid.

2 Making me to understand; likewise is in the Saint's
handwriting, correcting a word erased, probably understand'
ing.

CONTEMPLATION TO GAIN LOVE 121

me, being created to the likeness and
image of His Divine Majesty; reflecting
as much on myself in the way v^hich is
said in the first Point, or in another w^hich
I feel to be better. In the same manner
will be done on each Point which follows.

Third Point. The third, to consider
how God works and labors for me in all
things created on the face of the earth —
that is, behaves like one who labors — as
in the heavens, elements, plants, fruits,
cattle, etc., giving them being, preserving
them, giving them vegetation and sensa-
tion, etc.

Then to reflect on myself.

Fourth Point. The fourth, to look how
all the good things and gifts descend
from above, as my poor power from the
supreme and infinite power from above;
and so justice, goodness, pity, mercy, etc.;
as from the sun descend the rays, from the
fountain the waters, etc.

Then to finish reflecting on myself, as
has been said.

I will end with a Colloquy and an Our
Father.

THREE METHODS OF PRAYER

AND FIRST ON THE COMMANDMENTS
FIRST METHOD

The first Method of Prayer is on the
Ten Commandments, and on the Seven
Deadly Sins, on the Three Powers of the
Soul and on the Five Bodily Senses. This
method of prayer is meant more to give
form, method and exercises, how the soul
may prepare itself and benefit in them,
and that the prayer may be acceptable,
rather than to give any form or way of
praying.

/. The Ten Commandments

First let the equivalent of the second
Addition of the Second Week be made;
that is, before entering on the prayer,
let the spirit rest a little, the person being
seated or walking about, as may seem best
to him, considering where he is going and
to what. And this same addition will be
made at the beginning of all Methods of
Prayer.

124 SPIRITUAL EXERCISES OF ST. IGNATIUS

Prayer. A Preparatory Prayer, as, for
example, to ask grace of God our Lord
that I may be able to know in what I have
failed as to the Ten Commandments; and
likewise to beg grace and help to amend in
future, asking for perfect understanding
of them, to keep them better and for the
greater glory and praise of His Divine
Majesty.

For the first Method of Prayer, it is
well to consider and think on the First
Commandment, how I have kept it and
in what I have failed, keeping to the rule
of spending the space of time one says
the Our Father and the Hail Mary three
times; and if in this time I find faults
of mine, to ask pardon and forgiveness for
them, and say an Our Father. Let this
same method be followed on each one of
the Ten Commandments.

First Note. It is to be noted that when one
comes to think on a Commandment on which he
finds he has no habit of sinning, it is not neces-
sary for him to delay so much time, but ac-
cording as one finds in himself that he stumbles
more or less on that Commandment so he ought
to keep himself more or less on the consider^

THREE METHODS OF PRAYER 1 25

ation and examination of it. And the same is
to be observed on the Deadly Sins.

Second Note. After having finished the
discussion already mentioned on all the Com-
mandments, accusing myself on them and
asking grace and help to amend hereafter, I
qm to finish with a Colloquy to God our Lord,
according to the subject matter.

//. On Deadly Sins

About the Seven Deadly Sins, after the
Addition, let the Preparatory Prayer be
made in the way already mentioned, only
with the difference that the matter here is
of sins that have to be avoided, and before
of Commandments that have to be kept:
and likewise let the order and rule already
mentioned be kept, and the Colloquy.

In order to know better the faults com-
mitted in the Deadly Sins, let their con-
traries be looked at: and so, to avoid
them better, let the person purpose and
with holy exercises see to acquiring and
keeping the seven virtues contrary to them.

///. On the Powers of the Soul

Way. On the three powers of the soul
let the same order and rule be kept as on

126 SPIRITUAL EXERCISES OF ST. IGNATIUS

the Commandments, making its Addition,
Preparatory Prayer and Colloquy.

IV. On the Bodily Senses

Way. About the five bodily senses
the same order always will be kept, but
changing their matter.

Note. Whoever wants to imitate Christ
our Lord in the use of his senses, let him in
the Preparatory Prayer recommend himself
to His Divine Majesty, and after considering
on each sense, say a Hail Mary or an Our
Father.

And whoever wants to imitate Our Lady
in the use of the senses, let him in the Prepara-
tory Prayer recommend himself to her, that she
may get him grace from Her Son and Lord
for it; and after considering on each sense,
say a Hail Mary.

SECOND METHOD OF PRAYER

It is by contemplating the meaning of i
each word of the Prayer.

Addition. The same Addition which
was in the First Method of Prayer will be i
in this second.

THREE METHODS OF PRAYER 127

Prayer. The Preparatory Prayer will
be made according to the person to whom
the prayer is addressed.

Second Method of Prayer. The Second
Method of Prayer is that the person,
kneeUng or seated, according to the greater
disposition in which he finds himself and
as more devotion accompanies him, keep-
ing the eyes closed or fixed on one place,
without going wandering with them, says
Father, and is on the consideration of
this word as long as he finds meanings,
comparisons, relish and consolation in
considerations pertaining to such word.
And let him do in the same way on each
word of the Our Father, or of any other
prayer which he wants to say in this way.

First Rule. The first Rule is that he will
be an hour on the whole Our Father in the
manner already mentioned. Which finished,
he will say a Hail Mary, Creed, Soul of
Christ, and Hail, Holy Queen, vocally or
mentally, according to the usual way.

Second Rule. The Second Rule is that,
should the person who is contemplating the
Our Father find in one word, or in two, matter

128 SPIRITUAL EXERCISES OF ST. IGNATIUS

SO good to think over, and relish and consola-
tion, let him not care to pass on, although the
hour ends on what he finds. The hour finished,
he will say the rest of the Our Father in the
usual way.

Third Rule. The third is that if on one word
or two of the Our Father one has lingered
for a whole hour, when he will want to come
back another day to the prayer, let him say
the above-mentioned word, or the two, as he
is accustomed; and on the word which imme-
diately follows let him commence to contem-
plate, according as was said in the second
Rule.

First Note. It is to be noted that, the Our
Father finished, in one or in many days, the i
same has to be done with the Hail Mary and
then with the other prayers, so that for some
time one is always exercising himself in one of
them.

Second Note. The second note is that, the
prayer finished, turning, in few words, to the
person to whom he has prayed, let him ask for
the virtues or graces of which he feels he has
most need.

THREE METHODS OF PRAYER I2g

THIRD METHOD OF PRAYER

It will be by rhythm.

Addition. The Addition will be the
same as in the First and Second Methods
of Prayer.

Prayer. The Preparatory Prayer will
be as in the Second Method of Prayer.

Third Method of Prayer. The Third
Method of Prayer is that with each breath
in or out, one has to pray mentally, saying
one word of the Our Father, or of another,
prayer which is being recited: so that
only one word be said between one breath
and another, and while the time from one
breath to another lasts, let attention be
given chiefly to the meaning of such word,
or to the person to whom he recites it,
or to his own baseness, or to the difi^erence
from such great height to his own so great
lowness. And in the same form and rule
he will proceed on the other words of the
Our Father; and the other prayers, that
is to say, the Hail Mary, the Soul of
Christ, the Creed, and the Hail, HolV
Queen, he will make as he is accustomed.

^

I30 SPIRITUAL EXERCISES OF ST. IGNATIUS

First Rule. The First Rule is, on the other
day, or at another hour, that he wants to pray,
let him say the Hail Mary in rhythm, and the
other prayers as he is accustomed; and so on,
going through the others.

Second Rule. The second is that whoever
wants to dwell more on the prayer by rhythm,
can say all the above-mentioned prayers or
part of them, keeping the same order of the
breath by rhythm, as has been explained.

THE MYSTERIES OF THE LIFE OF
CHRIST OUR LORD

Note. It is to be noted in all the following
Mysteries, that all the words which are inclosed
in parentheses ^ are from the Gospel itself and
not those which are outside.

And in each Mystery, for the most part,
three Points will be found to meditate and con-
template on with greater ease.

* For the parentheses of the Mss. quotation marks have
been substituted.

OF THE ANNUNCIATION OF OUR
LADY

St. Luke writes in the first Chapter
[26-39].

First Point. The first Point is that the
Angel St. Gabriel, saluting Our Lady,
announced to her the Conception of Christ
our Lord. " The Angel entering where
Mary was, saluted her saying: 'Hail
full of grace. Thou shalt conceive in
thy womb and shalt bring forth a son.' "

Second Point. The second, the Angel
confirms what he said to Our Lady, telling
of the conception of St. John Baptist,
saying to her: '''And behold thy cousin
Elizabeth hath conceived a son in her
old age.

> >>

Third Point. The third. Our Lady
answered the Angel: " ' Behold the hand-
maid of the Lord: be it done to me accord-
ing to thy word!' "

134 SPIRITUAL EXERCISES OF ST. IGNATIUS

OF THE VISITATION OF OUR LADY TO
ELIZABETH

St. Luke speaks in the first Chapter

[39-57]-

First Point. First: As Our Lady vis-
ited Elizabeth, St. John Baptist, being
in his mother's womb, felt the visitation
which Our Lady made. " And when Ehz-
abeth heard the salutation of Our Lady,
the infant leaped in her womb. And
Elizabeth, full of the Holy Ghost, cried
out with a loud voice, and said: 'Blessed
be thou among women and blessed be the
fruit of thy womb !' "

Second Point. Second: Our Lady
sings the canticle, saying: " * My soul
doth magnify the Lord!'"

Third Point. Third: "Mary abode with
Elizabeth about three months: and then
she returned to her house."

OF THE BIRTH OF CHRIST OUR LORD

St. Luke speaks in the second Chapter
[1-15].

OF THE SHEPHERDS 135

First Point. First: Our Lady and her
husband Joseph go from Nazareth to Beth-
lehem. "Joseph went up from Gahlee
to Bethlehem, to acknowledge subjection
to Caesar, with Mary his spouse and wife,
already with child."

Second Point. Second: "She brought
forth her first-born Son and wrapped Him
up with swaddling clothes and laid Him in
the manger."

Third Point. Third: "There came a
multitude of the heavenly army, which
said: ' Glory be to God in the heavens. ' "

OF THE SHEPHERDS

St. Luke writes in the second Chapter
[8-21].

First Point. First: The birth of Christ
our Lord is manifested to the Shepherds
by the Angel. " ' I manifest to you great
joy, for this day is born the Saviour of
the world. ' "

Second Point. Second: The Shepherds
go to Bethlehem. " They came with
haste and they found Mary and Joseph,
and the infant put in the manger."

136 SPIRITUAL EXERCISES OF ST. IGNATIUS

Third Point. Third: " The Shepherds re-
turned glorifying and praising the Lord."

OF THE CIRCUMCISION

St. Luke writes in the second Chapter
[21].

First Point. First: They circumcised
the Child Jesus.

Second Point. Second : " His Name was
called Jesus, which was called by the
Angel, before He was conceived in the
womb."

Third Point. Third: They gave back
the Child to His Mother, who had com-
passion for the Blood which came from her
Son.

OF THE THREE MAGI KINGS

St. Matthew writes in the second Chap-
ter [1-13].

First Point. First: The three Magi
Kings, guiding themselves by the star,
came to adore Jesus, saying: "'We have
seen His star in the East and are come to
adore Him.' "

PRESENTATION OF THE CHILD JESUS 137

Second Point. Second: They adored
Him and offered gifts to Him. " Falling
down on the earth, they adored Him, and
they offered Him gifts, gold, frankincense
and myrrh."

Third Point. Third: "They received
answer while sleeping that they should not
return to Herod, and went back by another
way to their country."

OF THE PURIFICATION OF OUR LADY AND
PRESENTATION OF THE CHILD JESUS

St. Luke writes, Chapter 2 [23-39].

First Point. First: They bring the
Child Jesus to the Temple, that He may be
presented to the Lord as first-born; and
they offer for Him " a pair of turtle doves
or two young pigeons."

Second Point. Second: Simeon coming
to the Temple " took Him into his arms "
saying: "'Now Thou dost dismiss Thy
servant, O Lord, in peace!' "

Third Point. Third: Anna "coming
afterwards confessed to the Lord, and
spoke of Him to all that were hoping for
the redemption of Israel."

138 SPIRITUAL EXERCISES OF ST. IGNATIUS
OF THE FLIGHT TO EGYPT

St. Matthew writes in the second Chap-
ter [13-16].

First Point. First: Herod wanted to
kill the Child Jesus, and so killed the Inno-
cents, and before their death the Angel
warned Joseph to fly into Egypt: " 'Arise
and take the Child and His Mother, and
fly to Egypt.' "

Second Point. Second: He departed
for Egypt. " Who arising by night de-
parted to Egypt."

Third Point. Third: He was there
until the death of Herod.

OF HOW CHRIST OUR LORD RETURNED
FROM EGYPT

St. Matthew writes in the second
Chapter [19-23].

First Point. First: The Angel warns
Joseph to return to Israel. " ' Arise and
take the Child and His Mother and go to
the land of Israel.' "

Second Point. Second: Rising, he
came to the land of Israel.

COMING OF CHRIST TO THE TEMPLE 139

Third Point. Third: Because Arche-
laus, son of Herod, was reigning in Judea,
he withdrew into Nazareth.

OF THE LIFE OF CHRIST OUR LORD FROM
TWELVE TO THIRTY YEARS

St. Luke writes in the second Chapter
[51* 52].

First Point. First: He was obedient to
His parents: "He advanced in wisdom,
age and grace."

Second Point. Second: It appears
that ^ He exercised the trade of carpenter,
as St. Mark shows he means ^ in the sixth
chapter. " ' Perhaps this is that car-
penter?' "

OF THE COMING OF CHRIST TO THE TEMPLE

WHEN HE WAS OF THE AGE OF

TWELVE YEARS

St. Luke writes in the second Chapter
[42-51]-

^ It appears that is in the Saint's handwriting, inserted
before He exercised.

2 Shows he means is in the Saint's hand, correcting
says.

I40 SPIRITUAL EXERCISES OF ST. IGNATIUS

First Point. First: Christ our Lord,
of the age of twelve years, went up from
Nazareth to Jerusalem.

Second Point. Second: Christ our Lord
remained in Jerusalem, and His parents
did not know it.

Third Point. Third: The three days
passed, they found Him disputing in the
Temple, and seated in the midst of the
doctors, and His parents asking Him
where He had been. He answered : " ' Did
you not know that it behooves Me to be in
the things which are My Father's.^ ' "

OF HOW CHRIST WAS BAPTIZED

St, Matthew writes in the third Chapter

[13-17]-

First Point. First: Christ our Lord,
after having taken leave of His Blessed
Mother, came from Nazareth to the River
Jordan, where St. John Baptist was.

Second Point. Second: St. John bap-
tized Christ our Lord, and wanting to
excuse himself, thinking himself unworthy
of baptizing Him, Christ said to him;

OF HOW CHRIST WAS TEMPTED 141

" ' Do this for the present, for so it is neces-
sary that we fulfill all justice.'"

Third Point. Third : " The Holy Spirit
came and the voice of the Father from
heaven affirming: 'This is My beloved
Son, in Whom I am well pleased.' "

OF HOW CHRIST WAS TEMPTED

St. Luke writes in the fourth Chapter
[1-14] and St. Matthew fourth Chapter
[1-12].

First Point. First: After being bap-
tized, He went to the Desert, where He
fasted forty days and forty nights.

Second Point. Second: He was
tempted by the enemy three times. " The
tempter coming to Him said to Him:
*If Thou be the Son of God, say that these
stones be turned into bread.' 'Cast
Thyself down from here.' 'If prostrate
on the earth Thou wilt adore me, I will
give Thee all this which Thou seest.' "

Third Point. Third: " The Angels came
and ministered to Him."

142 SPIRITUAL EXERCISES OF ST. IGNATIUS

OF THE CALL OF THE APOSTLES

First Point. First: it seems that ^
St. Peter and St. Andrew were called three
times: first, to some knowledge; this is
clear from St. John in the first Chapter:
secondly, to follow Christ in some way
with the purpose of returning to possess
what they had left, as St. Luke says in the
fifth Chapter: thirdly, to follow Christ
our Lord forever, as St. Matthew says in
the fourth Chapter and St. Mark in the
first.

Second Point. Second: He called
Phihp, as is in the first Chapter of St.
John, and Matthew as Matthew himself
says in the ninth Chapter.

Third Point. Third: He called the
other Apostles, of whose special call the
Gospel does not make mention.

And three other things also would be
to be considered:

The first, how the Apostles were of
uneducated and low condition;

^ It seems that is added in the hand of St. Ignatius.

HOW CHRIST CAST OUT OF THE TEMPLE 143

The second, the dignity to which they
were so sweetly called;

The third, the gifts and graces by which
they were raised above all the Fathers of
che New and Old Testaments.

OF THE FIRST MIRACLE
rERFORMED AT THE MARRIAGE OF CANA, GALILEE

St. John writes Chapter 2 [1-12].
First Point. First: Christ our Lord was
invited with His Disciples to the marriage.

Second Point. Second: The Mother
tells her Son of the failure of the wine,
saying: "'They have no wine,'" and bade
the servants: "'Whatsoever He shall
say to you, do ye.' "

Third Point. Third: "He changed the
water into wine and manifested His glory,
and His Disciples believed in Him."

OF HOW CHRIST CAST OUT OF THE TEMPLE
THOSE WHO WERE SELLING

St. John writes Chapter 2 [13-18].

First Point. First: With a whip made of
cords. He cast out of the Temple all those
who were selling.

144 SPIRITUAL EXERCISES OF ST. IGNATIUS

Second Point. Second: He turned over
the tables and money of the rich bank-
ers who were in the Temple.

Third Point. Third: To the poor who
sold doves, He mildly said: " 'Take these
things from here, and make not My house
a house of traffic' "

OF THE SERMON WHICH CHRIST MADE ON
THE MOUNT

St. Matthew writes in the fifth Chapter
[1-48].

First Point. First: To His beloved
Disciples He speaks apart about the Eight
Beatitudes: "'Blessed the poor of spirit,
the meek, the merciful, those who weep,
those who suffer hunger and thirst for
justice, the clean of heart, the peaceful,
and those who suffer persecution.' "

Second Point. Second: He exhorts
them to use their talents well: "'So let
your light shine before men, that they may
see your good works and glorify your
Father Who is in the heavens.' "

Third Point. Third: He shows Himself
not a transgressor, but a perfector of the

STILLING THE TEMPEST I4S

law; explaining the precept of not killing,
not committing fornication, not being
guilty of perjury, and of loving enemies.
" ' I say to you that you love your enemies
and do good to them that hate you.' "

OF HOW CHRIST OUR LORD MADE THE
TEMPEST OF THE SEA BE CALM

St. Matthew writes Chapter 8 [23-28].

First Point. First: Christ our Lord
being asleep at sea, a great tempest^
arose.

Second Point. Second: His Disciples,
frightened, awakened Him. Whom He
reprehends for the little faith which they
had, saying to them: " ' What do you fear,
ye of little faith ! ' "

Third Point. Third: He commanded
the winds and the sea to cease: and, so
ceasing, the sea became calm: at which the
men wondered, saying: "'Who is this
whom the wind and the sea obey?

^ Great tempest is in St. Ignatius' hand, correcting some
u;ord erased.

146 SPIRITUAL EXERCISES OF ST. IGNATIUS
OF HOW CHRIST WALKED ON THE SEA

St. Matthew writes Chapter 14 [22-34].

First Point. First: Christ our Lord
being on the mountain, made His Dis-
ciples go to the Httle boat. And having
dismissed the multitude, He commenced
to pray alone.

Second Point. Second: The little boat
was beaten by the waves. To which Christ
came walking on the water; and the Dis-
ciples thought it was an apparition.

Third Point. Third: Christ saying to
them: " ' It is I, fear not,' " St. Peter, by
His command, came to Him walking on
the water. Doubting, he commenced to
sink, but Christ our Lord freed him and
reprehended him for his little faith, and
then, as He entered into the little boat,
the wind ceased.

OF HOW THE APOSTLES WERE SENT
TO PREACH

St. Matthew writes in the tenth Chapter

[1-17].

First Point. First: Christ called His
beloved Disciples and gave them powet

OF THE CONVERSION OF MAGDALEN I47

to cast out the demons from human bodies
and to cure all the diseases.

Second Point. Second: He teaches them
of prudence and patience: "* Behold, I
send you as sheep in the midst of wolves.
3e ye therefore wise as serpents and simple
as doves.' v"''

Third Point. Third : He gives them the
way to go. " ' Do not want to possess
gold nor silver: what you have freely
received, freely give.' " And He gave them
matter to preach. " ' Going you shall
preach, saying: 'The Kingdom of Heaven
has approached.' "

OF THE CONVERSION OF MAGDALEN

St. Luke writes in the seventh Chapter
[36-50].

First Point. First: Magdalen enters
where Christ our Lord is seated at the
table in the house of the Pharisee. She
bore a vase of alabaster full of ointment.

Second Point. Second: Standing be-
hind the Lord near His feet, she com-
menced to wash them with tears and dried

148 SPIRITUAL EXERCISES OF ST. IGNATIUS

them with the hairs of her head, and kissed
His feet and anointed them with ointment.

Third Point. Third : When the Pharisee
accused Magdalen, Christ speaks in her
defence, saying: " ' Many sins are forgiven
her because she loves much.' And He
said to the woman: 'Thy faith hath made
thee safe: go in peace.' "

OF HOW CHRIST OUR LORD GAVE TO EAT
TO FIVE THOUSAND MEN

St. Matthew writes in the fourteenth
Chapter [13-22].

First Point. First: The Disciples, as it
was getting late, ask Christ to dismiss the
multitude of men who were with Him.

Second Point. Second: Christ our Lord
commands that they bring Him bread,
and commanded that they should be seated
at the table, and blessed and broke and
gave the bread to His Disciples, and the
Disciples to the multitude.

Third Point. Third: "They did eat and
were filled and there were twelve baskets
over.

OF THE RESURRECTION OF LAZARUS 149
OF THE TRANSFIGURATION OF CHRIST

St. Matthew writes in the seventeenth
Chapter [1-14].

First Point. First: Taking along His
beloved Disciples, Peter, James, John,
Christ our Lord was transfigured, and His
face did shine as the sun, and His garments
as the snow.

Second Point. Second: He was speak-
ing with Moses and Elias.

Third Point. Third: St. Peter saying
that they would make three tabernacles,
a voice from heaven sounded, which
said: "'This is My beloved Son, hear ye
Him!'" When His Disciples heard this
voice, they fell for fear on their faces; and
Christ our Lord touched them and said
to them: " 'Arise and fear not. Tell this
vision to no one until the Son of Man be
risen.

OF THE RESURRECTION OF LAZARUS

John, Chapter 11 [1-46].

First Point. First: Martha and Mary
sent word to Christ our Lord of the illness

150 SPIRITUAL EXERCISES OF ST. IGNATIUS

of Lazarus. Knowing it, He delayed for
two days, that the miracle might be more
evident.

Second Point. Second: Before Hfe
raises him. He asks the one and the other
to believe, saying: *' ' I am the resurrec-
tion and Ufe; he who believeth in Me,
although he be dead, shall hve.' "

Third Point. Third: He raises him,
after having wept and prayed. And the
manner of raising him was by commanding:
*' * Lazarus, come forth ! ' "

OF THE SUPPER AT BETHANY

Matthew, Chapter 26 [1-14].

First Point. First: The Lord sups in the
house of Simon the Leper, along with
Lazarus.

Second Point. Second: Mary pours
the ointment on the head of Christ.

Third Point. Third: Judas murmurs,
saying: " ' For what is this waste of oint-
ment?'" But He a second time excuses
Magdalen, saying: " 'Why are you trouble-
some to this woman ? for she hath wrought
a good work upon Me.' "

OF THE PREACHING IN THE TEMPLE 151

PALM SUNDAY

Matthew, Chapter 21 [1-12].

First Point. First: The Lord sends
for the ass and the foal, saying: "Loose
them and bring them to Me, and if any
one shall say anything to you, say ye that
the Lord hath need of them, and forth-
with he will let them go."

Second Point. Second: He mounted
upon the ass, which was covered with the
garments of the Apostles.

Third Point. Third: They went out to
receive Him, strewing in the way their
garments and the branches of the trees,
saying: " ' Save us. Son of David, blessed
is He that cometh in the name of the
Lord: Save us in the heights ! ' "

OF THE PREACHING IN THE TEMPLE

Luke, Chapter 19 [47, 48].

First Point. First: He was every day
teaching in the Temple.

Second Point. Second: The preaching
finished, since there was no one who would

152 SPIRITUAL EXERCISES OF ST. IGNATIUS

receive Him in Jerusalem, He used to re-
turn to Bethany.

OF THE SUPPER

Matthew 26; John 13.

First Point. First: He ate the Paschal
Lamb with His twelve Apostles, to whom
He foretold His death. "'In truth, I
say to you that one of you is to sell
Me.' "

Second Point. Second: He washed the
Disciples' feet, even those of Judas, com-
mencing from St. Peter, who, considering
the Majesty of the Lord and his own base-
ness, not wanting to consent, said: "Lord,
dost Thou wash my feet.?" But St. Peter
did not know that in that He gave an
example of humility, and for this He said:
*' ' I have given you an example, that you
may do as I did.' "

Third Point. Third: He instituted the
most sacred sacrifice of the Eucharist,
to be the greatest mark of His love, saying:
"'Take and eat.'" The Supper finished,
Judas went forth to sell Christ our Lord.

FROM THE SUPPER TO THE GARDEN 153

OF THE MYSTERIES DONE FROM THE SUPPER
TO THE GARDEN, INCLUSIVE

Matthew, Chapter 26, and Mark, Chap-
ter 14.

First Point. First: The Supper finished,
and singing the hymn, the Lord went
to Mount Ohvet with His Disciples, who
were full of fear; and leaving the eight
in Gethsemani, He said: "'Sit ye here
till I go yonder to pray.' "

Second Point. Second: Accompanied
by St. Peter, St. James and St. John,
He prayed three times to the Lord, saying:
" ' Father, if it be possible, let this chalice
pass from Me. Nevertheless, let not My
will be done, but Thine.'" And being in
agony. He prayed the longer.

Third Point. Third: He came into such
fear, that He said: " ' My soul is sorrowful
unto death,' " and He sweated blood so
plentiful, that St. Luke says: "His sweat
was as drops of blood which were running
on the earth;" which supposes that the
garments were already full of blood.

154 SPIRITUAL EXERCISES OF ST. IGNATIUS

OF THE MYSTERIES DONE FROM THE GARDEN
TO THE HOUSE OF ANNAS, INCLUSIVE

Matthew 26, Luke 22, Mark 15.

First Point. First: The Lord lets Him-
self be kissed by Judas and taken as a
robber, to whom He said: "'You have
come out as to a robber to apprehend Me
with clubs and arms; when I was daily
with you in the Temple teaching and you
did not take Me.'" And He saying:
"'Whom seek ye.^'" the enemies fell on
the earth.

Second Point. Second : St. Peterwounded
a servant of the High Priest, and the meek
Lord said to Peter: "'Return thy sword
into its place,' " and He healed the wound
of the servant.

Third Point. Third: Left by His Dis-
ciples, He is taken to Annas, where St,
Peter, who had followed Him from afar,
denied Him once, and a blow was given
Christ by one saying to Him: " 'Answeresi
Thou the High Priest so ? ' '*

FROM CAIPHAS TO PILATE 1 55

OF THE MYSTERIES DONE FROM THE HOUSE
OF ANNAS TO THE HOUSE OF CAIPHAS,
INCLUSIVE

First Point. First: They take Him
bound from the house of Annas to the
house of Caiphas, where St. Peter denied
Him twice, and looked at by the Lord,
going forth he wept bitterly.

Second Point. Second: Jesus was all
that night bound.

Third Point. Third: Besides, those who
held Him captive mocked Him and struck
Him and covered His face and gave Him
bufFets and asked Him: '" Prophesy to
us, who is he that struck Thee? ' " and hke
things, blaspheming against Him.

OF THE MYSTERIES DONE FROM THE HOUSE
OF CAIPHAS TO THAT OF PILATE, IN-
CLUSIVE

Matthew 26, Luke 23, Mark 15.
First Point. First: The whole multi-
tude of the Jews ^ take Him to Pilate and

1 The whole multitude of the Jews is inserted here in
the handwriting of St. Ignatius, a phrase being erased ajter
accuse.

156 SPIRITUAL EXERCISES OF ST. IGNATIUS

accuse Him before him, saying: "'We
have found that this man tried to rain
our people and forbade to pay tribute to
Caesar.

Second Point. Second: Pilate, after
having examined Him once and again,
said: "*I find no fault.'"

Third Point. Third: The robber Ba-
rabbas was preferred to Him. " They all
cried, saying: 'Give us not this man, but
Barabbas!' "

OF THE MYSTERIES DONE FROM THE HOUSE
OF PILATE TO THAT OF HEROD

First Point. First: Pilate sent Jesus,
a Galilean, to Herod, Tetrarch of Galilee.

Second Point. Second: Herod, curious,
questioned Him much and He answered
him nothing, although the Scribes and
Priests were accusing Him constantly.

Third Point. Third: Herod despised
Him with his army, clothing Him with a
white garment.

FROM HEROD TO PILATE I57

OF THE MYSTERIES DONE FROM THE HOUSE
OF HEROD TO THAT OF PILATE

Matthew 26,1 Luke 23, Mark 15, and
John 19.

First Point. First: Herod sends Him
back to Pilate. By this they were made
friends, who before were enemies.

Second Point. Second: Pilate took
Jesus and scourged Him; and the soldiers
made a crown of thorns and put it on His
head, and they clothed Him with purple
and came to Him and said: '"Hail, King
of the Jews!'", and they gave Him
buffets.

Third Point. Third: He brought Him
forth in the presence of all. " Then Jesus
went forth crowned with thorns and
clothed with a purple garment, and Pilate
said to them: ' Here is the Man!'" and
when the Priests saw Him, they shouted,
saying: "'Crucify, crucify Him!'"

* This should be 27.

158 SPIRITUAL EXERCISES OF ST. IGNATIUS

OF THE MYSTERIES DONE FROM THE HOUSE
OF PILATE TO THE CROSS, INCLUSIVE

John 19 [15-20].

First Point. First: Pilate, seated as
judge, delivered Jesus to them to crucify
Him, after the Jews had denied Him for
king, saying: "'We have no king but
Caesar!' "

Second Point. Second: He took the
Cross on His shoulders and not being able
to carry it, Simon of Cyrene was con-
strained to carry it after Jesus.

Third Point. Third: They crucified
Him between two thieves, setting this
title: "Jesus of Nazareth, King of the
Jews.''

OF THE MYSTERIES ON THE CROSS

John 19 [25-37]-

First Point. First: He spoke seven
words on the Cross: He prayed for those
who were crucifying Him; He pardoned
the thief; He recommended St. John
to His Mother and His Mother to St. John;
He said with a loud voice: "'I thirst,'"
and they gave Him gall and vinegar;

i

FROM THE CROSS TO THE SEPULCHRE 159

He said that He was abandoned; He said:
"It is consummated "; He said: "Father,
into Thy hands I commend My spirit!"

Second Point. Second: The sun was
darkened, the stones broken, the graves
opened, the veil of the Temple was rent in
two from above below. ^

Third Point. Third: They blaspheme
Him, saying: "'Thou wert He who de-
stroyest the Temple of God; come down
from the Cross.' " His garments were
divided; His side, struck with the lance,
sent forth water and blood.

OF THE MYSTERIES FROM THE CROSS TO
THE SEPULCHRE, INCLUSIVE

Ibidem.

First Point. First: He was let down
from the Cross by Joseph and Nicodemus,
in presence of His sorrowful Mother.

Second Point. Second: The Body was
carried to the Sepulchre and anointed and
buried.

Third Point. Third: Guards were set.

^ Rent in two from above below is in St. Ignatius*
handwriting, correcting torn in pieces, which is crossed out.

l6o SPIRITUAL EXERCISES OF ST. IGNATIUS

OF THE RESURRECTION OF CHRIST OUR

LORD
OF HIS FIRST APPARITION

First Point. First: He appeared to the
Virgin Mary. This, although it is not said
in Scripture, is included in saying that He
appeared to so many others, because
Scripture supposes that we have under-
standing,! as it is written: " 'Are you also
without understanding? ' "

OF THE SECOND APPARITION

Mark, Chapter i6 [9].

First Point. First: Mary Magdalen,
Mary, the mother of James, and Salome
come very 2 early to the Sepulchre saying:
" * Who shall lift for us the stone from the
door of the Sepulchre?'"

Second Point. Second: They see the
stone lifted, and the Angel, who says:
"'You seek Jesus of Nazareth. He is
already risen, He is not here.' "

1 Understanding is added, apparently in St. Ignatius'
hand.

2 Very is added, perhaps in Si. Ignatius' hand.

OF THE FOURTH APPARITION l6l

Third Point. Third: He appeared to
Mary, who remained about the Sepulchre
after the others had gone.

OF THE THIRD APPARITION

St. Matthew, last Chapter.

First Point. First: These Maries go
from the Sepulchre with fear and joy,
wanting to announce to the Disciples the
Resurrection of the Lord.

Second Point. Second: Christ our Lord
appeared to them on the way, saying to
them: "Hail:" and they approached and
threw themselves at His feet and adored
Him.

Thitd Point. Third: Jesus says to
them : " ' Fear not ! Go and tell My breth-
ren that they go into Galilee, for there
they shall see Me.' "

OF THE FOURTH APPARITION

Last Chapter of Luke [12, 34].

First Point. First: Having heard from
the women that Christ was risen, St.
Peter went quickly to the Sepulchre.

l62 SPIRITUAL EXERCISES OF ST. IGNATIUS

Second Point. Second: Entering into
the Sepulchre, he saw only the cloths
with which the Body of Christ our Lord
had been covered, and nothing else.

Third Point. Third: As St. Peter was
thinking of these things, Christ appeared
to Him, and therefore the Apostles said:
" ' Truly the Lord has risen and appeared
to Simon.' "

OF THE FIFTH APPARITION

In the last Chapter of St. Luke.

First Point. First: He appeared to the
Disciples who were going to Emmaus,
talking of Christ.

Second Point. Second: He reproves
them, showing by the Scriptures that
Christ had to die and rise again: "'O
foolish and slow of heart to believe all that
the Prophets have spoken ! Was it not
necessary that Christ should suffer and so
enter into His glory.? ' "

Third Point. Third: At their prayer,
He lingers there, and was with them until,
in giving them Communion, He disap-
peared. And they, returning, told the

THE SEVENTH APPARITION 163

Disciples how they had known Him in
the Communion.

OF THE SIXTH APPARITION

John, Chapter 20 [19-24].

First Point. First: The Disciples, ex-
cept St. Thomas, were gathered together
for fear of the Jews.

Second Point. Second: Jesus appeared
to them, the doors being shut, and being
in the midst of them. He says: "'Peace
be with you!' "

Third Point. Third : He gives them the
Holy Ghost, saying to them: "'Receive
ye the Holy Ghost: to those whose sins
you shall forgive, to them they shall be
forgiven.' "

THE SEVENTH APPARITION

John 20 [24-30].

First Point. First: St. Thomas, in-
credulous because he was absent from the
preceding apparition, says: "If I do not
see Him, I will not believe."

Second Point. Second: Jesus appears
to them eight days from that, the doors
being shut, and says to St. Thomas:

164 SPIRITUAL EXERCISES OF ST. IGNATIUS

" * Put here thy finger and see the truth;
and be not incredulous, but believing.'"

Third Point. Third: St. Thomas be-
lieved, saying: "'My Lord and my
God!'" Christ said to him: "'Blessed
are those who have not seen and have
believed.' "

OF THE EIGHTH APPARITION

John, last Chapter [1-24].

First Point. First: Jesus appears to
seven of His Disciples ^ who were fishing,
and had taken nothing all night; and
spreading the net by His command, "They
were not able to draw it out for the multi-
tude of the fishes."

Second Point. Second: By this miracle
St. John knew Him and said to St. Peter:
" ' It is the Lord ! ' " He cast himself into
the sea and came to Christ.

Third Point. Third: He gave them to
eat part of a fish roasted, and a comb of
honey,^ and recommended the sheep to

* Of His Disciples is in the handwriting of St. Ignatius^
replacing a word erased.

* These words are in St. Luke 24, 42.

OF THE TENTH APPARITION 165

St. Peter, having first examined him three
times on charity, and says to him: " ' Feed
My sheep ! ' "

or THE NINTH APPARITION

Matthew, last Chapter [i6-end].

First Point. First: The Disciples, by
command of the Lord, go to Mt. Thabor.

Second Point. Second: Christ appears
to them and says: '"AH power is given
to Me in heaven and on earth.' "

Third Point. Third: He sent them
through all the world to preach, saying:
" ' Go and teach ye all nations, baptizing
them in the name of the Father and of the
Son and of the Holy Ghost.' "

OF THE TENTH APPARITION

In the First Epistle to the Corinthians,
Chapter 15 [7]. "Afterwards He was
seen by more than five hundred brethren
together."

l66 SPIRITUAL EXERCISES OF ST. IGNATIUS

OF THE ELEVENTH APPARITION

In the First Epistle to the Corinthians,
Chapter 15 [7]. "Afterwards He ap-
peared to St. James."

OF THE TWELFTH APPARITION

He appeared to Joseph of Arimathea,
as is piously meditated and is read in the
Hves of the Saints.^

OF THE THIRTEENTH APPARITION

First Epistle to the Corinthians, Chapter
15 [8]. He appeared to St. Paul after
the Ascension. " ' Last of all, He appeared
to me, as one born out of due time.' "

He appeared also in soul to the Holy
Fathers of Limbo, and after taking them
out and having taken His Body again.
He appeared to the Disciples many times,
and dealt with them.

1 Is piously meditated and is read in the lives of the
Saints is in the hand of St. Ignatius, replacing words which
were apparently says the Gospel of Judea.

THE ASCENSION OF CHRIST OUR LORD 167
OF THE ASCENSION OF CHRIST OUR LORD

Acts I [1-12].

First Point. First: After He appeared
for the space of forty days to the Apostles,
giving many arguments and doing many
signs, and speakmg of the kingdom of
God, He bade them await in Jerusalem
the Holy Ghost promised.

Second Point. Second: He brought
them out to Mt. Olivet, and in their pres-
ence He was raised up and a cloud made
Him disappear from their eyes.

Third Point. Third: They looking to
heaven, the Angels say to them: "'Men
of Galilee, why stand you looking to
heaven .f' This Jesus, Who is taken from
your eyes to heaven, shall so come as you
saw Him go into heaven.' "

RULES
FOR PERCEIVING AND KNOWING IN SOME MANNER

THE DIFFERENT MOVEMENTS
WHICH ARE CAUSED IN THE SOUL

THE GOOD, TO RECEIVE THEM, AND THE BAD
TO REJECT THEM. AND THEY ARE MORE
PROPER FOR THE FIRST WEEK.

First Rule. The first Rule: In the persons
who go from mortal sin to mortal sin, the
enemy is commonly used to propose to them
apparent pleasures, making them imagine
sensual delights and pleasures in order to hold
them more and make them grow in their vices
and sins. In these persons the good spirit
uses the opposite method, pricking them and
biting their consciences through the process
of reason.

Second Rule. The second: In the persons
who are going on intensely cleansing their
sins and rising from good to better in the ser-
vice of God our Lord, it is the method con-
trary to that in the first Rule, for then it is
the way of the evil spirit to bite, sadden and
put obstacles, disquieting with false reasons.

170 SPIRITUAL EXERCISES OF ST. IGNATIUS

that one may not go on; and it is proper to
the good to give courage and strength, conso-
lations, tears, inspirations and quiet, easing,
and putting away all obstacles, that one may
go on in well doing.

Third Rule. The third: Of Spiritual Con-
solation. I call it consolation when some in-
terior movement in the soul is caused, through
which the soul comes to be inflamed with love
of its Creator and Lord; and when it can in
consequence love no created thing on the face
of the earth in itself, but in the Creator of
them all.

Likewise, when it sheds tears that move to
love of its Lord, whether out of sorrow for one's
sins, or for the Passion of Christ our Lord,
or because of other things directly connected
with His service and praise.

Finally, I call consolation every increase of
hope, faith and charity, and all interior joy
which calls and attracts to heavenly things and
to the salvation of one's soul, quieting it and
giving it peace in its Creator and Lord.

Fourth Rule. The fourth: Of Spiritual
Desolation. I call desolation all the contrary
of the third ^ rule, such as darkness ^ of soul,

1 Third is in the Saint's hand, replacing first.
^ Darkness is perhaps in the Saint's handwriting, re-
placing blindness.

RULES 171

disturbance in it, movement to things low and
earthly, the unquiet of different agitations and
temptations, moving to want of confidence,
without hope, without love, when one finds
oneself all lazy, tepid, sad, and as if separated
from his Creator and Lord. Because, as
consolation is contrary to desolation, in the
same way the thoughts which come from con-
solation are contrary to the thoughts which
come from desolation.

Fifth Rule. The fifth: In time of desolation
never to make a change; but to be firm and
constant in the resolutions and determination
in which one was the day preceding such deso-
lation, or in the determination in which he
was in the preceding consolation. Because,
as in consolation it is rather the good spirit
who guides and counsels us, so in desolation it
is the bad, with whose counsels we cannot take
a course to decide rightly.

Sixth Rule. The sixth: Although in deso-
lation we ought not to change our first resolu-
tions, it is very helpful intensely to change
ourselves against the same desolation, as by
insisting more on prayer, meditation, on much
examination, and by giving ourselves more
scope in some suitable way of doing penance.

Seventh Rule. The seventh: Let him who
is in desolation consider how the Lord has left

172 SPIRITUAL EXERCISES OF ST. IGNATIUS

him in trial in his natural powers, in order to
resist the different agitations and temptations
of the enemy; since he can with the Divine
help, which always remains to him, though he
does not clearly perceive it: because the Lord
has taken from him his great fervor, great love
and intense grace, leaving him, however,
grace enough for eternal salvation.

Eighth Rule. The eighth: Let him who is
in desolation labor to be in patience, which is
contrary to the vexations which come to him:
and let him think that he will soon be consoled,
employing against the desolation the devices,
as is said in the sixth Rule.^

Ninth Rule. The ninth: There are three
principal reasons why we find ourselves desolate.

The first is, because of our being tepid, lazy
or negligent in our spiritual exercises; and so
through our faults, spiritual consolation with-
draws from us.

The second, to try us and see how much
we are and how much we let ourselves out in
His service and praise without such great pay
of consolation and great graces.

The third, to give us true acquaintance and
knowledge, that we may interiorly feel that it
is not ours to get or keep great devotion, in-

1 Sixth Rule is in ike handwriting of Si. Ignatius, re-
placing fourth Rule.

RULES 173

tense love, tears, or any other spiritual conso-
lation, but that all is the gift and grace of God
our Lord, and that we may not build a nest
in a thing not ours, raising our intellect into
some pride or vainglory, attributing to us de-
votion or the other things of the spiritual
consolation.

Tenth Rule. The tenth: Let him who is
in consolation think how he will be in the
desolation which will come after, taking new
strength for then.

Eleventh Rule. The eleventh: Let him
who is consoled see to humbling himself and
lowering himself as much as he can, thinking
how little he is able for in the time of desola-
tion without such grace or consolation.

On the contrary, let him who is in desola-
tion think that he can do much with the grace
sufficient to resist all his enemies, taking
strength in his Creator and Lord.

Twelfth Rule. The twelfth: The enemy
acts hke a woman, in being weak against
vigor and strong of will. Because, as it is the
way of the woman when she is quarrelling with
some man to lose heart, taking flight when
the man shows her much courage: and on the
contrary, if the man, losing heart, begins to
fly, the wrath, revenge, and ferocity of the
woman is very great, and so without bounds;

174 SPIRITUAL EXERCISES OF ST. IGNATIUS

in the same manner, it is the way of the enemy
to weaken and lose heart, his temptations tak-
ing flight, when the person who is exercising
himself in spiritual things opposes a bold front
against the temptations of the enemy, doing
diametrically the opposite. And on the con-
trary, if the person who is exercising himself
commences to have fear and lose heart in
suffering the temptations, there is no beast so
wild on the face of the earth as the enemy of
human nature in following out his damnable
intention with so great malice.

Thirteenth Rule. The thirteenth: Like-
wise, he acts as a licentious lover in wanting
to be secret and not revealed. For, as the
licentious man who, speaking for an evil pur-
pose, solicits a daughter of a good father or a
wife of a good husband, wants his words and
persuasions to be secret, and the contrary
displeases him much, when the daughter re-
veals to her father or the wife to her husband
his licentious words and depraved intention^
because he easily gathers that he will not be
able to succeed with the undertaking begun:
in the same way, when the enemy of human
nature brings his wiles and persuasions to the
just soul, he wants and desires that they be
received and kept in secret; but when one
reveals them to his good Confessor or to

I

RULES 175

another spiritual person that knows his deceits
and evil ends, it is very grievous to him, be-
cause he gathers, from his manifest deceits
being discovered, that he will not be able to
succeed with his wickedness begun.

Fourteenth Rule. The fourteenth: Like-
wise, he behaves as a chief bent on conquering
and robbing w'hat he desires: for, as a captain
and chief of the army, pitching his camp, and
looking at the forces or defences of a strong-
hold, attacks it on the weakest side, in like
manner the enemy of human nature, roaming
about, looks in turn at all our virtues, theo-
logical, cardinal and moral; and where he
finds us weakest and most in need for our
eternal salvation, there he attacks us and aims
at taking us.

RULES
FOR THE SAME EFFECT WITH

GREATER DISCERNMENT OF SPIRITS

AND THEY HELP MORE FOR THE SECOND WEEK

First Rule. The first: It is proper to God
and to His Angels in their movements to give
true spiritual gladness and joy, taking away
all sadness and disturbance which the enemy
brings on. Of this latter it is proper to fight
against the spiritual gladness and consolation,
bringing apparent reasons, subtleties and con-
tinual fallacies.

Second Rule. The second: It belongs to
God our Lord to give consolation to the soul
without preceding cause, for it is the property
of the Creator to enter, go out and cause move-
ments in the soul, bringing it all into love of
His Divine Majesty. I say without cause:
without any previous sense or knowledge of
any object through which such consolation
would come, through one's acts of understand-
ing and will.

Third Rule. The third: With cause, as
wel^ the good Angel as the bad can console

178 SPIRITUAL EXERCISES OF ST. IGNATIUS

the soul, for contrary ends: the good Angel
for the profit of the soul, that it may grow and
rise from good to better, and the evil Angel,
for the contrary, and later on to draw it to his
damnable intention and wickedness.

Fourth Rule. The fourth: It is proper to
the evil Angel, who forms himself under the
appearance of an angel of light, to enter with
the devout soul and go out with himself: that
is to say, to bring good and holy thoughts,
conformable to such just soul, and then little
by little he aims at coming out drawing the
soul to his covert deceits and perverse inten-
tions.

Fifth Rule. The fifth: We ought to note
well the course of the thoughts, and if the be-
ginning, middle and end is all good, inclined
to all good, it is a sign of the good Angel; but
if in the course of the thoughts which he brings
it ends in something bad, of a distracting ten-
dency, or less good than what the soul had
previously proposed to do, or if it weakens it
or disquiets or disturbs the soul, taking away
its peace, tranquillity and quiet, which it had
before, it is a clear sign that it proceeds from
the evil spirit, enemy of our profit and eternal
salvation.

Sixth Rule. The sixth: When the enemy
of human nature has been perceived and known

RULES 179

by his serpent's tail and the bad end to which
he leads on, it helps the person who was tempted
by him, to look immediately at the course of
the good thoughts which he brought him at
their beginning, and how little by little he
aimed at making him descend from the spir-
itual sweetness and joy in which he was, so
far as to bring him to his depraved intention;
in order that with this experience, known and
noted, the person may be able to guard for the
future against his usual deceits.

Seventh Rule. The seventh: In those who
go on from good to better, the good Angel
touches such soul sweetly, lightly and gently,
like a drop of water which enters into a sponge;
and the evil touches it sharply and with noise
and disquiet, as when the drop of water falls
on the stone.

And the above-said spirits touch in a con-
trary way those who go on from bad to worse.

The reason of this is that the disposition of
the soul is contrary or like to the said Angels.
Because, when it is contrary, they enter per-
ceptibly with clatter and noise; and when it
is like, they enter with silence as into their
own home, through the open door.

Eighth Rule. The eighth: When the con-
solation is without cause, although there be
no deceit in it, as being of God our Lord alone,

l8o SPIRITUAL EXERCISES OF ST. IGNATIUS

as was said; still the spiritual person to whom
God gives such consolation, ought, with much
vigilance and attention, to look at and dis-
tinguish the time itself of such actual conso-
lation from the following, in which the soul
remains warm and favored with the favor and
remnants of the consolation past; for often
in this second time, through one's own course
of habits and the consequences of the concepts
and judgments, or through the good spirit or
through the bad, he forms various resolutions
and opinions which are not given immediately
by God our Lord, and therefore they have
need to be very well examined before entire
credit is given them, or they are put into
effect.

IN THE MINISTRY OF

DISTRIBUTING ALMS

THE FOLLOWING RULES SHOULD BE KEPT

First Rule. The first: If I make the dis-
tribution to relatives or friends, or to persons
for whom I have an affection, I shall have four
things to see to, of which mention was made,
in part, in the matter of Election.

The first is, that that love which moves me
and makes me give the alms, should descend
from above, from the love of God our Lord,
so that I feel first in me that the love, more
or less, which I have to such persons is for God;
and that in the reason why I love them more,
God appears.

Second Rule. The second: I want to set
before me a man whom I have never seen or
known, and desiring all his perfection in the
ministry and condition which he has, as I
would want him to keep the mean in his manner
of distributing, for the greater glory of God
our Lord and the greater perfection of his soul;
I, doing so, neither more nor less, will keep the
rule and measure which I should want and
judge to be right for the other.

l82 SPIRITUAL EXERCISES OF ST. IGNATIUS

Third Rule. The third : I want to consider,
as if I were at the point of death, the form
and measure which then I should want to have
kept in the office of my administration, and
regulating myself by that, to keep it in the
acts of my distribution.

Fourth Rule. The fourth: Looking how I
shall find myself on the Day of Judgment, to
think well how then I should want to have
used this office and charge of administration;
and the rule which then I should want to have
kept, to keep it now.

Fifth Rule. The fifth: When some person
feels himself inclined and drawn to some per-
sons to whom he wants to distribute alms,
let him hold himself back and ponder well the
above-mentioned four Rules, examining and
testing his affection by them; and not give
the alms until, conformably to them, he has
in all dismissed and cast out his disordered
inclination.

Sixth Rule. The sixth: Although there is
no fault in taking the goods of God our Lord
to distribute them, when the person is called
by God our Lord to such ministry; still in the
quantity of what he has to take and apply
to himself out of what he has to give to others,
there may be doubt as to fault and excess.

DISTRIBUTING ALMS 183

Therefore, he can reform in his life and condi-
tion by the above-mentioned Rules.

Seventh Rule. The seventh: For the
reasons already mentioned and for many others,
it is always better and more secure in what
touches one's person and condition of life to
spare more and diminish and approach more to
our High Priest, our model and rule, who is
Christ our Lord; conformably to what the
third Council of Carthage, in which St. Augus-
tine was, determines and orders — that the
furniture of the Bishop be cheap and poor.
The same should be considered in all manners
of life, looking at and deciding according to
the condition and state of the persons; as in
married life we have the example of St. Joachim
and of St. Ann, who, dividing their means into
three parts, gave the first to the poor, and the
second to the ministry and service of the
Temple, and took the third for the support
of themselves and of their household.

THE FOLLOWING NOTES HELP TO PERCEIVE
AND UNDERSTAND

SCRUPLES

AND PERSUASIONS OF OUR ENEMY

First Note. The first: They commonly
call a scruple what proceeds from our own
judgment and freedom: that is to say, when
I freely decide that that is sin which is not
sin, as when it happens that after some one
has accidentally stepped on a cross of straw,
he decides with his own judgment that he has
sinned.

This is properly an erroneous judgment and
not a real scruple.

Second Note. The second: After I have
stepped on that cross, or after I have thought
or said or done some other thing, there comes
to me a thought from without that I have
sinned, and on the other hand it appears to
me that I have not sinned; still I feel dis-
turbance in this; that is to say, in as much as
I doubt and in as much as I do not doubt.

That is a real scruple and temptation which
the enemy sets.

l86 SPIRITUAL EXERCISES OF ST. IGNATIUS

Third Note. Third: The first scruple —
of the first note — is much to be abhorred,
because it is all error; but the second — of
the second note — for some space of time is
of no little profit to the soul which is giving
itself to spiritual exercises; ^ rather in great
manner it purifies and cleanses such a soul,
separating it much from all appearance of sin:
according to that saying of Gregory: "It be-
longs to good minds to see a fault where there
is no fault."

Fourth Note. The fourth: The enemy
looks much if a soul is gross or delicate, and if
it is delicate, he tries to make it more delicate
in the extreme, to disturb and embarrass it
more. For instance, if he sees that a soul does
not consent to either mortal sin or venial or any
appearance of deliberate sin, then the enemy,
when he cannot make it fall into a thing that
appears sin, aims at making it make out sin
where there is not sin, as in a word or very
small thought.

If the soul is gross, the enemy tries to make
it more gross; for instance, if before it made
no account of venial sins, he will try to have it
make little account of mortal sins, and if be-
fore it made some account, he will try to have
it now make much less or none.

^ Exercises is added by Si. Ignatius.

'

SCRUPLES 187

Fifth Note. The fifth: The soul which
desires to benefit itself in the spiritual life,
ought always to proceed the contrary way to
what the enemy proceeds; that is to say, if
the enemy wants to make the soul gross, let
it aim at making itself delicate. Likewise, if
the enemy tries to draw it out to extreme fine-
ness, let the soul try to establish itself in the
mean, in order to quiet itself in everything.

Sixth Note. The sixth: When such good
soul wants to speak or do something within
the Church, within the understanding of our
Superiors, and which should be for the glory
of God our Lord, and there comes to him a
thought or temptation from without that he
should neither say nor do that thing — bring-
ing to him apparent reasons of vainglory or
of another thing, etc., — then he ought to
raise his understanding to his Creator and
Lord, and if he sees that it is His due service,
or at the least not contrary to it, he ought to
act diametrically against such temptation,
according to St. Bernard, answering the same:
"Neither for thee did I begin, nor for thee wiU
I stop."

i

TO HAVE THE TRUE SENTIMENT

WHICH WE OUGHT TO HAVE IN THE CHURCH

MILITANT

Let the following Rules be observed.

First Rule. The first: All judgment laid
aside, we ought to have our mind ready and
prompt to obey, in all, the true Spouse of
Christ our Lord, which is our holy Mother
the Church Hierarchical.

Second Rule. The second: To praise con-
fession to a Priest, and the reception of the
most Holy Sacrament of the Altar once in the
year, and much more each month, and much
better from week to week, with the conditions
required and due.

Third Rule. The third: To praise the hear-
ing of Mass often, likewise ^ hymns, psalms,
and long prayers, in the church and out of it;
likewise the hours set at the time fixed for each
Divine Office and for all prayer and all Canon-
ical Hours.

Fourth Rule. The fourth: To praise much
Religious Orders, virginity and continence,
and not so much marriage as any of these.

* Likewise is added in St. Ignatius' hand.

igo SPIRITUAL EXERCISES OF ST. IGNATIUS

Fifth Rule. The fifth: To praise vows of
Religion, of obedience, of poverty, of chastity
and of other perfections of supererogation.
And it is to be noted that as the vow is about
the things which approach to EvangeHcal per-
fection, a vow ought not to be made in the
things which withdraw from it, such as to be
a merchant, or to be married, etc.

Sixth Rule. To praise rehcs of the Saints,
giving veneration to them and praying to the
Saints; and to praise Stations, pilgrimages,
Indulgences, pardons, Cruzadas, and candles
lighted in the churches.

Seventh Rule. To praise Constitutions
about fasts and abstinence, as of Lent, Ember
Days, Vigils, Friday and Saturday; likewise
penances, not only interior, but also exterior.

Eighth Rule. To praise the ornaments and
the buildings of churches; likewise images,
and to venerate them according to what they
represent.

Ninth Rule. Finally, to praise all precepts
of the Church, keeping the mind prompt to
find reasons in their defence and in no manner
against them.

Tenth Rule. We ought to be more prompt
to find good and praise as well the Constitu-
tions and recommendations as the ways of our

TO HAVE THE TRUE SENTIMENT IQI

Superiors. Because, although some are not
ur have not been such, to speak against them,
whether preaching in pubHc or discoursing
before the common people, would rather give
rise to fault-finding and scandal than profit;
and so the people would be incensed against
their Superiors, whether temporal or spiritual.
So that, as it does harm to speak evil to the
common people of Superiors in their absence,
so it can make profit to speak of the evil ways
to the persons themselves who can remedy
them.

Eleventh Rule. To praise positive and
scholastic learning. Because, as it is more
proper to the Positive Doctors, as St. Jerome,
St. Augustine and St. Gregory, etc., to move
the heart to love and serve God our Lord in
everything; so it is more proper to the Scho-
lastics, as St. Thomas, St. Bonaventure, and
to the Master of the Sentences, etc., to define
or explain for our times ^ the things necessary
for eternal salvation; and to combat and ex-
plain better all errors and all fallacies. For
the Scholastic Doctors, as they are more
modern, not only help themselves with the
true understanding of the Sacred Scripture
and of the Positive and holy Doctors, but also,

1 Or explain for our times is added in the Saint's hand-
writing.

192 SPIRITUAL EXERCISES OF ST. IGNATIUS

they being enlightened and clarified by the
Divine virtue, help themselves by the Councils,
Canons and Constitutions of our holy Mother
the Church.

Twelfth Rule. We ought to be on our guard
in making comparison of those of us who are
alive to the blessed passed away, because error
is committed not a little in this; that is to say,
in saying, this one knows more than St. Augus-
tine; he is another, or greater than, St. Francis;
he is another St. Paul in goodness, holiness, etc.

Thirteenth Rule. To be right in everything,
we ought always to hold that the white which
I see, is black, if the Hierarchical Church so
decides it, believing that between Christ our
Lord, the Bridegroom, and the Church, His
Bride, there is the same Spirit which governs
and directs us for the salvation of our souls.
Because by the same Spirit and our Lord Who
gave the ten Commandments, our holy Mother
the Church is directed and governed.

Fourteenth Rule. Although there is much
truth in the assertion that no one can save
himself without being predestined and without
having faith and grace; we must be very
cautious in the manner of speaking and com-
municating with others about all these things.

Fifteenth Rule. We ought not, by way of
custom, to speak much of predestination;

TO HAVE THE TRUE SENTIMENT I93

but if in some way and at some times one
speaks, let him so speak that the common
people may not come into any error, as some-
times happens, saying: Whether I have to
be saved or condemned is already determined,
and no other thing can now be, through my
doing well or ill; and with this, growing lazy,
they become negligent in the works which lead
to the salvation and the spiritual ^ profit of
their souls.

Sixteenth Rule. In the same way, we must
be on our guard that by talking much and with
much insistence of faith, without any distinc-
tion and explanation, occasion be not given to
the people to be lazy and slothful in works,
whether before faith is formed in charity or
after.

Seventeenth Rule. Likewise, we ought not
to speak so much with insistence on grace
that the poison of discarding liberty be engen-
dered.

So that of faith and grace one can speak as
much as is possible with the Divine help for
the greater praise of His Divine Majesty,
but not in such way, nor in such manners,
especially in our so dangerous times, that works
and free will receive any harm, or be held for
nothing.

* Spiritual is added in St. Ignatius' handwriting.

194 SPIRITUAL EXERCISES OF ST. IGNATIUS

Eighteenth Rule. Although serving God our
Lord much out of pure love is to be esteemed
above all; we ought to praise much the fear
of His Divine Majesty, because not only
filial fear is a thing pious and most holy, but
even servile fear — when the man reaches
nothing else better or more useful — helps
much to get out of mortal sin. And when
he is out, he easily comes to filial fear, which
is all acceptable and grateful to God our Lord,
as being at one with the Divine Love.

GENERAL INDEX

PAGE

Abstinence, Constitutions about to be praised 190

Adam, Sin of 37

Addition, Second, in Second Week 68

Additions, Changes in Fourth Week 116

Changes in Second Week 67

■ Changes in Third Week 102

for Exercises 47

for Particular Examen 22

if observed diligently 6

Alms, How to distribute 181

Angel of light, Satan makes himself like 178

Angel, See Satan

Angels, Sin of 37

Annotations 3

Bed, before going to sleep in 47

Blessed, No comparison of living persons with 192

Bread, Rules for eating 107

Candles in churches to be praised 190

Christ as Man, Colloquy to 7^

Triple Colloquy of First Week to 44

Christ, Description of 75

Imitated in eating 108

Church, Fourth Addition not to be made in 51

ornaments and buildings to be praised 190

precepts to be praised 190

rules for thinking with 189

same spirit as Christ 192

iqS general index

PAGE

Colloquy, How made in

of mercy, at end of Second Exercise , 42

on Hell . 46

on the Kingdom of Christ ce

Triple 7g

Triple, after Three Manners of Humility 84

Triple, after Three Pairs 80

• Triple, in First Week 43

Triple, of the Two Standards 76

Comforts, in Fourth Week 1 16

Commandments, First Method of Prayer on the. ... 123

Communion at end of First Week 33

to be praised 189

Composition of place. How to make 35

Confession, General 33

to be praised 189

Consolation, How to act in 173

if wanting in the Exercises 6

office of Christ in Fourth Week 114

Spiritual, description of 170

to be prepared for in desolation 6

When to explain Rules of discernment of spirits

in 7

without cause 177

Contempt, Christ urges us to desire 76

Continence to be praised 189

Contumely, Christ urges us to desire 76

Courage in beginning the Exercises 5

under desolation 173

Creatures, End of 19

Cruzadas to be praised 190

Daybreak, First and Second Additions at 51

Death considered in distributing alms 182

Election such as will please at point of 92

Definition 3

GENERAL INDEX I99

PAGE

Desolation, Causes of 172

How to act in 171

How to treat exercitant 6

if absent in the Exercises 6

Spiritual, description of 170

When to explain Rules of discernment of spirits

in 7

Director, How to give Exercises 3

' action of if there are no spiritual movements . . 6

not to influence to vow or state of life 9

to know spirits 10

Discernment of spirits. Rules for 169

When Rules are to be explained for 7

Disposition determines Exercises to be given 11

Doctors, Positive and Scholastic 191

Drink, Rules for 107

Eating, Penance in 50

Rules for 107

Education determines Exercises to be given Ii

Election, Matters for 86

Preamble to 71

Prelude to 85

sometimes made over again 87

Times for making 88

Ways for making 88

When begun 82

Ember Days fast to be praised 190

End of man considered in distributing alms 181

to be kept in view in determining reform 93

to be kept in view in election 88

Examen, General 2$

Particular 21

Particular, in First and other Weeks 52

Particular, in Third Week 130

Particular, Subject of 80

200 GENERAL INDEX

PAGE

Exercise, full hour given to 8

over the hour in desolation 8

Exercises, Duration of the, about thirty days 5

hours after Three Pairs 80

hours of in Second Week S'j

how to be proposed by director 4

■ lengthening and shortening of, in Third Week 105

not to be concerned about future 8

number of, in Fourth Week 115

■ number of, in Third Week 102

number of, just before Election 68

Spiritual, meaning of 3

to be suited to Exercitant II

Eyes to be restrained 49

Fasts, Constitutions about, to be praised 190

Fear, filial and servile, helps 194

Flesh, penance of 50

Food, Quality and quantity of 107

Foundation 19

Generosity on beginning the Exercises 5

God, comparison of myself with. What He is 39

Good, What to do when tempted under appearance

of 7

Gospels, in Weeks after First 58

Grace, How to talk about 193

Hell, Meditation on 44

Honor, a temptation to ambition 75

Humility, Christ urges to 76

how reached 76

in consolation 172

Three Manners of 82

Hymns to be praised 189

Idle words, when sinful 28

Illuminative Life, Rules to Explain 8

GENERAL INDEX 20I

PAGE

Images to be praised 19°

Imitation of Christ, in Weeks after First 58

Incarnation 5^

Indifference 19

Indulgences to be praised 190

Intellect, Exercises of the, in Meditation 37

Judgment, Day of, to be considered in distributing

alms 182

Judgment, Election such as will please at Day of . . . . 92

Kingdom of Christ 55

Laughter, when not to be indulged in 49

Learning, Positive and Scholastic to be praised 191

Lenten fast to be praised 190

Liberty not to be discarded in favor of grace 193

Light, how to manage in Second Week 68

to be shut out in First Week 49

to be used in Fourth Week 116

Love consists in interchange 118

contemplation to gain 117

Lucifer, description of 73

Man, End of 19

Marriage not to be praised as much as virginity 189

Mary, Apparition to 113

Blessed Virgin, Triple Colloquy of First Week

to 43

Colloquy to 76

Imitation of 126

Mass during Exercises 14

hearing of to be praised 189

Memory, Exercise of in Meditation 37

Midnight, First and Second Additions at 51

Meditation sometimes omitted in Second Week 67

Mysteries 131

202 GENERAL INDEX

PAGE

Nativity 62

Oath, Kind allowed 27

Office, Divine, to be praised 189

Orders, Religious, to be praised 189

Pairs, Three 77

Patience to be practised in desolation 172

Penance in Fourth Week 1 16

• in Second Week 68

' Kind and purpose of 49

Penances to be praised 190

Perfection to be praised 190

Pilgrimages to be praised 190

Points, extra, in Fourth Week I14

extra, in Third Week 97

how to be given 4

in Second Week 60

to be prearranged 1 16

Posture in Meditation 48

Poverty, Christ urges us to desire 75

What to do in tendency against 79

Powers, Three, how exercised 37

Prayer, First Method of 123

Second Method of 126

Prayers, Long, to be praised 189

Third Method of 129

Three Methods of 123

Predestination, How to talk about 192

Prelude, First, How to make 35

' Second, What to ask for 36

Preludes in Weeks after First 60

Preparatory Prayer before every meditation 36

unchanged 58

Presence of God, Act before meditation 48

Presupposition 15

GENERAL INDEX 203

PAGE

Pride a temptation 75

Principle 19

Psalms to be praised 189

Purgative Life, Rules to explain 8

Purpose of Exercises 15

Reading not beyond matter of the time 66

Reform, How to determine 93

Relics to be praised 190

Religious Life, caution about making vow during

Exercises 9

Repetition 64

How to Make 43

Repetition in Third Week lOO

Repugnance to Poverty, What to do in 80

Retreat during Exercises 14

Reverence more called for in acts of the will 4

Review of Exercise 48

Rhythm, Third Method of Prayer 129

Riches, a temptation 74

Saints' lives considered 108

in weeks after First 58

Satan acting on souls 186

attacks on weakest side 175

fights against consolation 178

Scruples, Rules for 185

Secrecy to be avoided in desolation 174

Self-love, Progress measured by abandoning 94

Senses, Application of 65

First Method of Prayer 126

Sin, First, Second and Third, Exercise on 35

Mortal and Venial 26

Of Angels, Adam, Particular 37

Sins, Exercise on personal 39

First Method of Prayer on Deadly 125

204 GENERAL INDEX

PAGE

Sleep, Before going to 47

Penance in 50

Solitude recommended 14

Soul of Christ, Triple Colloquy of First Week 44

Spirits, Discernment of 169

Movement during Exercises 6

When Rules of Discernment of to be explained. 7

Spirit, What to do when tempted under appearance

of good 7

Standards, The Two 73

States, Preamble to consider 71

Stations to be praised 190

Summary of a Meditation 44

Superiors' Recommendations to be obeyed 29

to be approved of 191

Suscipe 1 20

Temperance in Fourth Week 1 19

Temptation, what to do in gross 7

Tendencies, Disordered, to be got rid of 3

Tendency against poverty 80

disordered, absent from divine vocation 87

in distributing alms 182

to be opposed 9

Thinking with the Church, Rules for 189

Thought during Second Week 68

Thought, Kindred, in Fourth Week 116

in Second Week 68

in Third Week 102

to meditation on Waking 47

Thought, Sin of 25

Thoughts to be kindred to matter of Exercises 49

Vespers during Exercises 14

Vigils, fast of, to be praised 190

Virginity to be praised 189

GENERAL INDEX 20$

PAGE

Vocation, divine, always clear and pure 87

Vow, about what matter 190

caution on, during Exercises 9

Vows to be praised 19°

Week, First, Matter of S

Purpose of 5

Fourth Ill

Method of I IS

Matter of 5

Mysteries 160

Second S3

lengthening and shortening 82

matter of S

Mysteries I33

Third 9S

Matter of 5

— Method of 97

Mysteries ISS

Weeks of the Exercises S

Will, Exercise of in Meditation 37

Reverence more called for in acts of 4

Word, Sin of 26

Works, How to talk about I93

Printed in United States of America

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snc

Ignat i us , of Loy o 1 a ,
Saint, 1491-1556.

The Spiritual Exercises
of St . Ignat i us of

AKD-3375 (awsk)

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